A Picture Book of The Devi Mahatmya

A PICTURE BOOK OF THE
D E V I M A H A T M YA
SIMON RAY
INDIAN & ISLAMIC WORKS OF ART
SIMON RAY
21 KING STREET, ST. JAMESS

LONDON
SW1Y 6QY
TELEPHONE +44 (0)20 7930 5500
ART@SIMONRAY.COM
SIMONRAY.COM
A PICTURE BOOK OF THE
D E V I M A H A T M YA
J . P. L O S T Y
ACKNOWLEDGEMENTS
I have great pleasure in presenting this catalogue illustrating a wonderful group

of 56 Kangra paintings from the Devi Mahatmya.
This is the most complete sequence of Devi Mahatmya paintings that we know of
in existence. The series is almost completely intact, containing 56 pages out of
an original 59.
I would like to thank Jerry Losty for writing this catalogue. His pioneering research
and eloquent text make an important contribution to our understanding of how
such a large narrative sequence of paintings was used as a picture book to
accompany an aural recitation of a sacred text. We have taken the opportunity to
publish alongside the pictures the entire Devi Mahatmya text which has 700 verses.
I would also like to thank Leng Tan and William Edwards for their assistance in
proofreading the text and Kwang Su Eom for his measurements of each painting.
Finally, I would like to thank Peter Keenan for his fresh and innovative design to
make a truly remarkable picture book and Richard Harris for the image scanning
and colour reproduction.
Simon Ray
A P I C T U R E B O O K O F T H E D E V I M A H AT M YA
T H E G L O R I F I C AT I O N O F T H E G R E AT G O D D E S S
56 folios out of an original 59
The Sanskrit hymn Devi Mahatyma, the great text summing

up the origins and worship of the Devi, the Great Goddess,
dates from around the close of the Gupta period around the
middle of the first millennium AD. By this time the worship
of Vishnu and Shiva had largely supplanted the ancient
sacrificial forms of Hinduism and theologians were working
out how to reconcile personalised divinities with the
underlying philosophical ideas of the Vedanta, which they
did broadly speaking by equating them with the eternal
impersonal Brahman, the supreme spirit of the universe;
they become manifest in the world only to fulfill certain
tasks. The adherents of Goddess worship, a trend always
there in Hindu belief, now had a text that elevated the Devi
to the same status.
India (Kangra), circa 1810

Opaque pigments and gold and
silver on paper within wide
red borders
With inscriptions
in Sanskrit and
Hindi in Devanagari
script on the cover sheets
with the subjects of
the paintings
Like all Puranic texts, it is told at several removes, originally

by the sage Markandeya to a disciple as part of the
Markandeya Purana. Markandeya says that the story of the
Goddess, and her triumph over different demons, was in
fact related by the sage Medhas to two distressed travellers:
Suratha the king exiled from his own country and the
merchant Samadhi, who was betrayed by his family. Both
of these men were still attached to their former lives and
friends, despite the way they had been treated, and Medhas
explains to them through recounting the deeds of the
Goddess that all is illusion. She is both the cause of the
illusion and the illusion itself: through understanding this,
devotees can free themselves. As Thomas B. Coburn puts it:
The Great Goddess is eternal, has the world as her form and
she pervades it. Nonetheless, she also takes on particular
forms for accomplishing particular mundane tasks.
Consequently she is said to be both eternal and born in

the world. It is the three occasions when she manifests
herself in specific roles that make up the threefold division
of the Devi Mahatmya (Coburn 1999, p. 40).
In addition to these narrative portions, there are also four
important hymns addressed to the Goddess embedded in
the text that expound the theology behind Goddess-worship.
These can and have taken on independent lives of their
own. They are (1) Brahma-stuti from chapter 1, when
Brahma hymns the Goddess as Yoganidra (yogic sleep)
requesting her to withdraw from Vishnu so that he can rise
up and slay Madhu and Kaitabha; (2) Sakradi-stuti at the
end of chapter 4, after the slaying of Mahishasura, when
the gods praise her; (3) Aparajita-stuti in chapter 5, when
the gods are beleaguered by Shumbha and Nishumbha
and they resort to the Himalayas in search of her; and (4)
Narayani-stuti in chapter 11, after the Goddess has disposed
of Shumbha and Nishumbha, she is hymned by the Gods.
Goddess worship had been one of the key strands of
Hinduism in the Pahari region in the 16th and 17th
centuries, before devotional Vaishnavism dedicated to
Rama and Krishna became much more prevalent in the
18th and 19th centuries. The earliest of all illustrated Indian
manuscripts of the Devi Mahatyma (there are earlier ones
from Nepal) is the mid-16th century manuscript from
Jaisinghpur (in Himachal Pradesh) now in the Shimla
Museum (published Goswamy et al. 1985). Tantric forms of
the Goddess had become important later as in the Tantric
Devi series paintings from Basohli 1660-80 (see T. McInerney
in Dehejia 1999, pp. 119-35), but in the 18th century

devotional Vaishnavism towards Rama and above all
towards Krishna became more widespread and perhaps
influenced a more devotional attitude towards the Goddess
in which the Devi Mahatmya played a key role. The text can
be read in several ways, including a Vedantic interpretation
identifying the Goddess with the impersonal Brahman
or universal spirit, but also as a bhakti text enjoining the
worshippers of the Goddess to be personally devoted to
her as Krishna-worshippers are to Krishna. It is perhaps
this aspect that made the text one of those included in
the great series of religious classics illustrated around
1780, comparable in devotional terms to the Gita Govinda,
Bhagavata Purana and Ramayana. As with those series, it
is painted in a style associated with Guler, the artists being
almost certainly the sons and grandsons of Nainsukh and
Manaku (see Goswamy and Fischer 2011). These artists
spread out over the Pahari region, but the early versions of
the Devi Mahatmya would seem to have been done in Guler
rather than in Kangra or any other state. Although there are
earlier Pahari paintings of individual scenes from the text,
including of course the ubiquitous icon of the Goddess
slaying Mahishasura, the Buffalo-demon, there seems to
have been no earlier local complete manuscript for them
to draw on for its imagery.
Chandigarh Museums and dated 1781. The Lahore pages

have been fully published, but only three pages of the
Chandigarh series have.2 Both these early sets follow the
same sequence of numbering, iconography and
compositions for their fifty-seven paintings.
Various series of this key text were prepared at this time

in Guler. The earliest appears to be a dispersed set with
uncoloured borders prepared 1775-80 of which only a few
pages have been published.1 The most well known set is
that with blue borders divided between the Lahore and
Our series contains 56 out of an original 59 pictures, normally

with numbered text on the adjoined cover sheet and a
number on the reverse of the painting. The text passages
on the cover sheets were originally numbered 1-58, with a
second no. 1 containing an introductory picture of Ganesh.
Other series were also made between 1780 and 1800

(Goswamy and Fischer 2011, p. 691). Each follows the same
iconography and numbering so that the scenes are much
the same in all the different sets. Joachim Bautze in 1991
listed the various paintings from all the sets then published
against each of the 57 numbers and subjects. Two of these
later sets date from 1780-1800 also with blue borders but of
different sizes: the larger one was dispersed in 1970. Four
pages from this set, now in the Rietberg Museum, were in
the Metzger Collection (Bautze 1991, nos. 15-18, with others
listed in his fn. 3), while others are in the Seitz Collection
also in the Rietberg Museum (see Goswamy and Fischer
2011, no. 16) and elsewhere. Dating these sets precisely
is impossible since they are following such a rigidly laid
down iconography and even landscape. Only variations
in the handling of colour and shading can be used to class
them in some sort of date order. Other sets continued to
be produced during the 19th century with many dispersed
paintings in various collections.
Based on those numbers three folios are missing (nos. 14, 19

and 28). The numbers on the reverse correspond to the text
numbers for folios 1-9, but then no. 9 is repeated and for
the rest of the series they are one behind the text numbers.
While the introductory painting of Ganesh accounts for
one extra folio, another additional folio is found at no. 10,
the defeated gods entreating help from Vishnu and Shiva,
a subject that is not found in the 57 paintings of the 1781
Lahore/Chandigarh series (Bautze 1991, p. 61). It is this
discrepancy that causes the confusion in the numeration,
since the numbers on the back continue to follow the
numbering of the earlier series and hence the number 9
is repeated.
1 Leach 1986 (no. 116); Bautze 1991, no.20; Carr 1993,

pp. 110-111; Poster 1994, nos. 208-09; Goswamy 1986 (no. 152);
Goswamy and Bhatia 1999 (no. 191, the border painted yellow) and
Ahluwalia 2008, fig. 103. Leach seems misled by Archers surely too
early dating of two isolated Devi Mahatmya pages in Lahore (Archer
1973, Guler 17i-ii) in her dating of the Cleveland page to c. 1760.
2 For the Lahore series see Aijazuddin 1977, pp. 29-33 (illustrated
Guler 41i-xxxiv); for the three pages of the Chandigarh series, see
Goswamy 1986, nos. 165, 217, 218.
All these sets are normally attributed to Guler since that

was where the two original sets seem to have been done.
However there is no reason to attribute them all to that
studio since most of the other sets clearly cannot be of
royal Guler patronage. As the sons and grandsons of
Nainsukh and Manaku spread through the hills, they
obviously took sketches or charbas of the series
with them to be recreated whenever there was a
demand. Despite the difficulties of dating them
as mentioned above, where our artist is relying
on his own invention such as in no. 10, the gods
appealing to Shiva and Vishnu for help, the
slightly overlarge heads and relatively flat
modeling suggest a date of about 1810 from
Kangra. This is corroborated by the profile of
the Goddess when in human guise as in no. 59
with her tall forehead, relatively large nose and strong
chin, which is reminiscent of the painted Nala-Damayanti

series from 1800-10. The opening page sets the stylistic
tone: clear uncomplicated lines, areas of pure deep colour
contrasting with paler backgrounds, with not much in the
way of modelling. Throughout the set the artist follows the
outline of the compositions in the 1781 series, but in this
later rendition the complex Mughalised trees and subtle
landscape of the earlier set have become greatly simplified
in line with contemporary styles.
Nonetheless, the innovative power of the images comes
through these multiple transmissions almost unabated.
The original Guler artists had to create enduring images
almost from scratch. The Goddess on her lion fighting a
single demon or a host of them was easy enough to create,
but it took feats of great creative imagination to envision
the scenes showing all the shaktis fighting the demons
(nos. 33-37), making each of them individually recognizable
yet part of a compositional whole. In the same category is
the great scene of Raktabijas death (no. 36) as Kali extends
her tongue to capture his blood lest it fall to the ground
to create more demons. Such scenes of complex violence
are balanced by others showing the creation of the Devi
or her being praised by the gods that emanate an aura of
religious intensity that matches the fervour of the text at
these points.
Some of these series such as the Lahore/Chandigarh set
and the blue bordered set have the Sanskrit text of the
Devi Mahatmya on the verso and hence are intended to
be illustrated manuscripts. Some have glosses in Pahari
in takri script for those ignorant of Sanskrit or even in

Gurmukhi indicating Sikh patronage.3 Others such as the
early plain bordered series have no text, but this series lacks
detailing and hence is unfinished the text might have
been intended to be added later but for some reason the
project was abandoned.
this context that our series of paintings is to be understood.
The text is not excessively long, being traditionally around
700 verses, which has given it an alternative name of
Durga Saptasati (Durgas 700 [verses]), although in fact it is
shorter than this, and can be recited in just over two hours.
It is not just a recitation but also a ritual, and the reciter has
to prepare himself and his surroundings in the usual way
for any Hindu puja or act of worship. The reciter places a
manuscript or printed copy of the text on a stand before
him and surrounds it with the appropriate items needed
for worship (see Coburn 1991, pp. 163-65, for a detailed
account of this). The reciter would often know the text by
heart and did not need the written version. In the case of
our paintings he would chant the text for the number of
verses prescribed on the cover sheet while holding up
the painted side to be viewed by his auditors, then placing
it face down before him and holding up the next one.
Alternatively if he did need the written text, an assistant
could hold up the paintings for the requisite number
of verses.
Our set was clearly made for a different purpose. The

paintings were not meant to illustrate a manuscript but
to be used in the public recitation of this sacred text at
the time of the Dassehra or Durgapuja, the great autumn
festival of the Goddess. The Sanskrit inscriptions on the
reverse mostly contain the first foot
(of four in this metre) of one verse,
labelled beginning (adah), and the last foot of
another verse, labelled end (anta), together with the
number of verses separating them. These are the verses
that the reciter would chant while the picture is held up for
viewing by the audience. The next part of the inscription
gives the subject of the painting in a brief Hindi inscription
introduced by citra (picture).
The Goddess herself gives instruction in the twelfth chapter
of the text for the recitation of her Mahatmya on the
eighth, fourteenth (dark) and ninth (bright) days of the
lunar fortnights. The reciter and his auditors will
receive innumerable blessings and never come to ill.
This is especially true during the nine nights of the
Goddesss great autumn festival of Dassehra or
Durgapuja. Those who cannot recite the text themselves
should engage a professional reciter to do so, and it is in
3 Such as the blue-bordered pages in the
Inscription of cover sheet of catalogue no. 6.,
Metzger collection (Bautze 1991, nos. 15-18).
Vishnu lies asleep on the cosmic snake Shesha
Indian culture has always favoured the aural over the written
tradition. Religious texts were formulated to be recited or
chanted rather than read, especially so in a culture of
widespread illiteracy and multiple languages. Illustrated
manuscripts allowed people to

follow the story without the need to
read the text, especially when every
page had a full size picture. Such
fully illustrated manuscripts became
in time citra-pothi, picture books,
which carried not the full text but a summary, usually not
in Sanskrit but in a language an auditor could understand.
These picture books were used as aids for recitals of the text
or at least the stories from it, both within the privacy of the
zenana or else in public during religious festivals. It is within
this context that our new series of the Devi Mahatmya must
be placed. It offers important new evidence of how the
mechanics of this process worked.
Since this set of the paintings of the Devi Mahatmya is
almost complete, it seemed a wonderful opportunity to
include a complete translation of its relatively brief text
so that the reader can see how the artists of these series
interpreted it. The translation is that available online on
the website of the Singapore Dakshina Bharatha Brahmana
Sabha at http://sdbbs.tripod.com/devi.html, which itself it
says is extracted from the website: http://www.geocities.
com/Athens/Parthenon/8175/devi-1.txt. Where the English
of this translation becomes obscure or convoluted in line
with Sanskrit syntax, it has been slightly modified here to
make it a little more idiomatic. The excellent translation by
Thomas B. Coburn (1991) has been invaluable throughout
this whole exercise.
J. P. Losty
1
G A N E S H I S F E D L A D D U S A N D F LY W H I S K E D B Y H I S W I V E S
SIDDHI AND RIDDHI
Ganesh is the god of beginnings and is

invoked ritually at the commencement of
any undertaking including illustrated
manuscripts. Enthroned like a jovial
monarch on a throne under a canopy, two
of his four arms bear his usual tusk and axe,
while another holds the laddu that he is
being fed by one of his wives. The other
holds a flywhisk over him.

Folio:
Height: 22.5 cm
Width: 29.2 cm
Image:
Height: 18.5 cm
Width: 25 cm
Opaque pigments and gold and silver

on paper within wide red borders
Inscribed 1 on the cover sheet: 1.

Homage to Sri Ganesa
2
M A R K A N D E YA B E G I N S T E L L I N G T H E S T O R Y O F T H E G O D D E S S
TO HIS DISCIPLE
The sage Markandeya, the narrator of the

eponymous Purana, is the principal narrator
of the Devi Mahatmya, the exploits and
greatness of the Goddess, which he tells to
his disciple who is perhaps named Kraustiki,
he is not named in the text. The pair are
seated by the banks of a river or pond in a
clearing in the woods.
CHAPTER 1
THE SLAYING OF MADHU AND KAITABHA
Markandeya said (to his disciple Kraustiki):
1-3. Savarni, son of Surya, is called the eighth Manu.

Listen, while I describe in detail about his birth,
how Savarni, illustrious son of Surya, became the
lord of the (eighth) Manvantara by the grace
of Mahamaya.

Folio:
Height: 22.7 cm
Width: 29.3 cm
Image:
Height: 19 cm
Width: 25.4 cm

Numbered 1 on reverse and on the cover

sheet and: Homage to Ganesa, homage
to Chandika! followed by the first verse
of the text: Savarni, son of Surya, is
called the eighth Manu. Listen, while I
describe in detail about his birth
3
T H E K I N G S U R AT H A A R R I V E S AT T H E H E R M I TA G E O F T H E S A G E M E D H A S
AND SEEKS ANSWERS TO HIS PROBLEMS FROM THE SAGE
The great king Suratha has been beaten

by his enemies, robbed of his treasure by
his ministers and dispossessed of his
kingdom; he seeks refuge at the peaceful
hermitage of the sage Medhas. Despite
the atmosphere of the hermitage, the king
is still attached to his former life and
continually wonders if his kingdom is
being governed properly.
4-5. In former times there was a king named
10-11. He saw there the hermitage of Medhas - the
Suratha, born of the Chitra dynasty, ruling over
supreme among the twice-born - inhabited by
the whole world in the period of Svarocisa. He
wild animals which were peaceful, and graced
protected his subjects duly like his own children.
by the disciples of the sage. Entertained by the
At that time the kings, who were the destroyers
sage, Suratha spent some time moving about in
of the race of the Kolavidhs, became his enemies.
the hermitage of the great sage.
6-7. He, the wielder of powerful weapons, fought a
12-16. There then overcome with attachment, he fell
battle with the destroyers of the Kolavidhs, but
into the thought, I do not know whether the
was defeated by them though they were a small
capital (which was) well guarded by my ancestors
force. Then he returned to his own city, and
and recently deserted by me is being guarded
ruled over his own country. Then that
illustrious king was attacked by those
powerful enemies.
8-9. Even in his own city, the king, (now)
righteously or not by my servants of evil conduct.

I do not know what enjoyments my chief
elephant, heroic and always elated, and now
fallen into the hands of my foes, will get.
bereft of strength, was robbed of his
Those who were my constant followers
treasury and army by his own
and received favour, riches and food from
powerful, vicious and evil-disposed
ministers. Thereafter, deprived of this
sovereignty, the king left alone on
horseback for a dense forest, under
the pretext of hunting.
me, now certainly pay homage to other

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

Folio:
Height: 22.7 cm
Width: 29.3 cm
Image:
Height: 18.8 cm
Width: 25.2 cm

Numbered 2 on reverse, cover sheet

and text missing
Cf. Aijazuddin 1977, Guler 41(i)
4
T H E M E R C H A N T S A M A D H I A R R I V E S AT T H E H E R M I TA G E S E E K I N G
A N S W E R S T O H I S T R O U B L E S A N D S U R AT H A Q U E S T I O N S H I M
Samadhi tells the king that he has been

ruined by his wife and sons who have
seized his wealth and cast him out.
Despite this he still worries about his
family and hankers for his old life.
17-19. The king was continually thinking of these
The king said:
and other things. Near the hermitage of the
26-28. Why is your mind affectionately attached to
Brahmin he saw a merchant, and asked him:
those covetous folk, your sons, wife and others,
Ho! Who are you? What is the reason for your
who have deprived you of your wealth?
coming here? Wherefore do you appear as if
The merchant said:
afflicted with grief and depressed in mind?
29-34. This very thought has occurred to me, just as
Hearing this speech of the king, uttered in a
you have uttered it. What can I do? My mind does
friendly spirit, the merchant bowed respectfully
not become hard; it bears deep affection for
and replied to the king.
those very persons who have driven me out in
The merchant said:
their greed for wealth, abandoning love for a
20-25. I am a merchant named Samadhi, born in a
father and attachment to ones master and
wealthy family. I have been cast out by my sons
kinsmen. Although knowing this, I do not
and wife, who are wicked through greed for
comprehend, O noble hearted king, how it is that
wealth. My wife and sons have misappropriated
the mind is prone to love even towards worthless
my riches, and made me devoid of wealth. Cast
kinsmen. On account of them I heave heavy sighs
out by my trusted kinsmen, I have come to the
and feel dejected. What can I do since my mind
forest grief-stricken. Dwelling here, I do not know
does not become hard towards those
anything as regards good or bad of my sons,
unloving ones?
kinsmen and wife. Is good- or ill-fortune with
them now at home? How are they? Are my
sons living good or evil lives?

Folio:
Height: 23 cm
Width: 29.3 cm
Image:
Height: 18.7 cm
Width: 25.2 cm

Numbered 3 on reverse and on cover

sheet and inscribed with the subject of the
picture: Raja
Suratha and the merchant

Markandeya 4
Cf. Aijazuddin 1977, Guler 41(ii)
have come upon
4 The inscriber here and elsewhere is confusing

the narrator of the whole story Markandeya with
the sage Medhas at whose hermitage they are.
5
M E D H A S B E G I N S T O E X P L A I N T H E I R F E E L I N G S T O S U R AT H A A N D S A M A D H I
The two exiles ask the sage why is it that

they are still attached to the people who
harmed them and to the paraphernalia of
their previous existence and why they are
so unhappy.
Markandeya said:
both by day and night. Human beings are
The king said:
35-38. Then O Brahmin, the merchant Samadhi and
certainly endowed with knowledge, but they
59-62. Venerable sir, who is that Devi whom you call
the noble king together approached the sage
are not the only beings (to be so endowed), for
Mahamaya? How did she come into being, and
(Medhas); and after observing the etiquette
cattle, birds, animals and other creatures also
what is her sphere of action, O Brahmin? What
worthy of him and as was proper, they sat down
have knowledge.
constitutes her nature? What is her form?
and conversed (with him) on some topics.
50-58. The knowledge that men have, birds and
Wherefrom did she originate? All that I wish to
The king said:
beasts too have; and what they have men also
hear from you, O you supreme among the
39-45. Sir, I wish to ask you one thing. Be pleased to
possess; and the rest (like eating and sleeping)
knowers of Brahman.
reply to it. Without the control of my intellect,
is common to both of them. Look at these birds,
my mind is afflicted with sorrow. Though I have
which though they possess knowledge, and are
lost the kingdom, like an ignorant man - though
themselves distressed by hunger are yet, because
I know it - I have an attachment to all the
of the delusion, engaged in dropping grains into
paraphernalia of my kingdom. How is this, O best
the beaks of their young ones. Human beings
of sages? And this merchant has been disowned
are, O tiger among men, attached to their children
by his children, wife and servants, and forsaken
because of greed for return help. Do you not see
by his own people; still he is inordinately
this? Even so men are hurled into the whirlpool of
affectionate towards them. Thus both he and I,
attachment, the pit of delusion, through the
drawn by attachment towards objects whose
power of Mahamaya (the Great Illusion), who
defects we do know, are exceedingly unhappy.
makes the existence of the world possible. Marvel
How does this happen then, sir, that though we
not at this. This Mahamaya is the Yoganidra of
are aware of it, this delusion comes?
Vishnu, the Lord of the world. It is by her the
This delusion besets me as well as him,
world is deluded. Verily she, the Bhagavati, the
Mahamaya forcibly drawing the minds of even
discrimination.
the wise, throws them into delusion. She creates
The Rishi said:
this entire universe, both moving and unmoving.
46-49. Sir, every being has the
It is she who, when propitious, becomes a
knowledge of objects perceivable by the
boon-giver to human beings for their final
senses. And an object of sense reaches
liberation. She is the supreme knowledge, the
it in various ways. Some beings are
cause of final liberation, and eternal; she is the
blind by day, and others are blind by
cause of the bondage of transmigration and the
night; some beings have equal sight
sovereign over all lords.
blinded as we are in respect of

Folio:
Height: 22.7 cm
Width: 29.3 cm
Image:
Height: 18.7 cm
Width: 25.2 cm

Numbered 4 on reverse and cover sheet

and inscribed with the subject of the
picture: Suratha and the merchant are
in company with Markandeya
Cf. Goswamy 1986, no. 218
6
V I S H N U L I E S A S L E E P O N T H E CO S M I C S N A K E S H E S H A W I T H B R A H M A A R I S I N G O N A LOT U S
F R O M H I S N AV E L W H I L E T H E D E M O N S M A D H U A N D K A I TA B H A A P P R O A C H T H E M
Vishnu is in his state of Yoganidra, the

deep mystic sleep between creations when
he lies sleeping on Shesha, the physical
embodiment of the universe, floating on
the cosmic ocean. Brahma arises on a lotus
from his navel preparatory to creation.
From Vishnus earwax are born two terrible
demons Madhu and Kaitabha, who seek
to slay Brahma.
The Rishi said:
75-77. By you this universe is borne, by you this
devours the world, is put to sleep. Who is here
63-71. She is eternal, embodied as the universe.
world is created. By you it is protected, O Devi
capable of extolling you? Who is capable of
By her all this is pervaded. Nevertheless she
and you always consume it at the end. O you
praising you, who have made all of us - Vishnu,
incarnates in manifold ways; hear it from me.
who are (always) of the form of the whole world,
myself and Shiva - take our embodied forms?
When she manifests herself in order to
at the time of creation you are of the form of the
O Devi, being lauded thus, bewitch these two
accomplish the purposes of the devas, she is said
creative force, at the time of sustaining it you are
unassailable asuras Madhu and Kaitabha with
to be born in the world, though she is eternal.
of the form of the protective power, and at the
your superior powers. Let Vishnu, the master of
At the end of a kalpa when the universe was
time of the dissolution of the world, you are of
the world, be quickly awakened from sleep and
one ocean (with the waters of the deluge) and
the form of the destructive power. You are the
rouse up his nature to slay these two great asuras.
the adorable Lord Vishnu stretched out on
supreme knowledge as well as the great
Shesha and took the mystic slumber, two terrible
nescience, the great intellect and contemplation,
asuras, the well-known Madhu and Kaitabha,
as also the great delusion, the great Devi as also
sprung into being from the dirt of Vishnus ears,
the great Asuri.
sought to slay Brahma; Brahma, the father of
78-81. You are the primordial cause of everything,
beings, was sitting in the lotus (that came out)
bringing into force the three qualities. You are
from Vishnus navel. Seeing these two fierce
the dark night of periodic dissolution. You are
asuras and Janardhana asleep, and with a view
the great night of final dissolution, and the
to awakening Hari, (Brahma) with concentrated
terrible night of delusion. You are the goddess
mind extolled Yoganidra, dwelling in Haris eyes.
of good fortune, the ruler, modesty, intelligence
The resplendent Lord Brahma extolled the
characterised by knowledge, bashfulness,
incomparable Goddess of Vishnu, Yoganidra,
nourishment, contentment, tranquillity and
the queen of the cosmos, the supporter of the
forbearance. Armed with sword, spear, club,
worlds, the cause of the sustentation and
discus, conch, bow, arrows, slings and iron mace,
dissolution alike (of the universe).
you are terrible (and at the same time) you are
72-74. Brahma said: You are Svaha and Svadha. You
pleasing, yea more pleasing than all the pleasing
are verily the Vasatkara and embodiment of
things and exceedingly beautiful. You are indeed
Svara. You are the nectar. O eternal and
the supreme Ishvari, beyond the high and low.
imperishable One, you are the embodiment of
82-87. And whatever or wherever a thing exists,
the threefold mantra. You are half a matra,
real or non-real, whatever power all that
though eternal. You are verily that which cannot
possesses is yourself. O you who are the soul of
be uttered specifically. You are Savitri and the
everything, how can I extol you (more than this)?
supreme Mother of the devas.
By you, even he who creates, sustains and

Folio:
Height: 22.7 cm
Width: 29.3 cm
Image:
Height: 18.7 cm
Width: 25.5 cm

Numbered 5 on cover sheet and on reverse

picture: Vishnu is in yogic sleep;
and
Madhu
Kaitabha are about to fight
7
V I S H N U AWA K E S F R O M S L E E P A N D F I G H T S T H E D E M O N S
Mahamaya has withdrawn from Vishnu

who awakens and sees the two terrible
demons trying to devour Brahma. Vishnu
is as yet without his divine weapons and
fights with his arms alone. They fight for
thousands of years.
The Rishi said:
couch on the universal ocean, and saw those
88-94. There, the Devi of delusion extolled thus by
two evil (asuras), Madhu and Kaitabha, of
Brahma, the creator, in order to awaken Vishnu
exceeding heroism and power, with eyes red in
for the destruction of Madhu and Kaitabha,drew
anger, endeavouring to devour Brahma.
herself out from his eyes, mouth, nostrils, arms,
Thereupon the all-pervading Bhagavan Vishnu
heart and breast, and appeared in the sight of
got up and fought with the asuras for five
Brahma of inscrutable birth. Janardana, Lord of
thousand years, using his own arms as weapons.
the universe, quitted by her, rose up from his

Folio:
Height: 22.7 cm
Width: 28.8 cm
Image:
Height: 18.6 cm
Width: 25.7 cm


painting: Vishnu and
Madhu and Kaitabha
fight with their fists
Cf. Aijazuddin 1977, Guler 41(iii)
8
V I S H N U C O N F R O N T S T H E T W O D E M O N S A N D T H E N D E C A P I TAT E S T H E M
The demons, deluded by Mahamaya and

in the excess of their strength, are pleased
to tell Vishnu that he can ask a boon of
them. Vishnu tells them that he must slay
them and in turn tells them to ask a boon
of him. Aware of the world being nothing
but water, they ask to be slain where the
earth is not flooded. Vishnu takes them
on his lap and decapitates them with
his discus.
95. And they, frenzied with their exceeding power,
and deluded by Mahamaya, exclaimed to Vishnu,
102-104. Saying Be it so, Bhagavan (Vishnu), the
where the earth is not flooded with water.
Ask a boon from us.
great wielder of conch, discus and mace, took
Bhagavan (Vishnu) said:
them on his loins and there severed their heads
96-98. If you are satisfied with me, you must both be
with his discus. Thus she (Mahamaya) herself
slain by me now. What need is there of any other
appeared when praised by Brahma. Now listen
boon here? My choice is this much indeed.
again the glory of this Devi. I tell you.
The Rishi said:

99-101. Those two (asuras), thus bewitched
(by Mahamaya), gazing then at the entire
Here ends the first chapter called The Slaying of

Madhu and Kaitabha of Devi Mahatmya in
Markandeya Purana.
world turned into water, told Bhagavan,

the lotus eyed one, Slay us at the spot

Folio:
Height: 22.7 cm
Width: 29.2 cm
Image:
Height: 19 cm
Width: 25.3 cm


painting: the slaying of
Kaitabha on dry land
Madhu and
9
T H E G O D S A R E D E F E AT E D B Y T H E A R M Y O F M A H I S H A S U R A ,
T H E B U F FA L O - D E M O N M A H I S H A S U R A I S E N T H R O N E D I N I N D R A S H E AV E N
In the next three chapters, Medhas goes

on to relate to Suratha and Samadhi
the most famous of the demon-slaying
activities of the Goddess, the death of the
Buffalo-demon Mahishasura. The gods and
the demons fight and the gods are soundly
defeated and driven out of their various
heavens. Mahishasura usurps Indras
place in heaven.
CHAPTER 2
SLAUGHTER OF THE ARMIES OF MAHISHASURA
The Rishi said:
1-3. 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, Mahishasura became
the lord of heaven (Indra).

Folio:
Height: 23 cm
Width: 29.3 cm
Image:
Height: 18.3 cm
Width: 25 cm

Numbered 8 on reverse and on cover sheet

painting: The gods are destroyed;
Mahishasura attains Indras seat
10
S H I VA A N D V I S H N U A R E P E T I T I O N E D B Y T H E G O D S T O S AV E T H E M
AND THE WORLD FROM THE DEMONS
All the gods who have been driven out of

their heavens, headed by Brahma, go to
Vishnu and Shiva. They tell them that they
have been driven out of heaven by the
demons and are wandering the earth like
mere mortals. They beg Shiva and Vishnu
to devise some means of saving them and
the earth from the ravages of the demons.
Vishnu and Shiva become extremely angry.
4-5. Then the vanquished devas headed by Brahma,

the lord of beings, went to the place where Shiva
and Vishnu were. The devas described to them in
detail, as it had happened, the story of their
defeat wrought by Mahishasura.
6-8. He (Mahishasura) himself has assumed the

jurisdictions of Surya, Indra, Agni, Vayu, Candra,
Yama and Varuna and other (devas). Thrown out
from heaven by that evil-natured 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.
9. Having thus heard
the words of the devas,
Vishnu was angry and
also Shiva, and their faces
became fierce with frowns.

Folio:
Height: 23 cm
Width: 29.3 cm
Image:
Height: 19.1 cm
Width: 25.8 cm


painting: The gods pray to the Supreme
Deities on Kailasa
11
T H E G O D D E S S I S E M A N AT E D F R O M
THE ESSENCE OF ALL THE GODS
The anger of all the gods becomes

channelled into pure energy that unites
into a female form. This is the Goddess
taking form from all their combined
energies. All the gods give her their
individual weapons. The all-powerful
Goddess roars with laughter and pervades
the three worlds with her effulgence.
19. Then looking at her, who had come
10-11. There issued forth a great

splendour (tejas) from
the face of Vishnu who
was full of intense anger,
and from that of Brahma and
Shiva too. From the bodies of Indra and other
into being from the assembled

splendours of all the devas, the
her a lion to ride on and various jewels.
30-33. The lord of wealth (Kubera) gave her a drinking

cup, ever full of wine. Shesha, the lord of all serpents,
who supports this earth, gave her a serpent-necklace
bedecked with best jewels. Honoured likewise by
20-21. The bearer of Pinaka (Shiva) drawing forth a
other devas also with ornaments and weapons, she
devas also sprang forth a very great splendour.
trident from his own trident presented it to her;
(the Devi) gave out a loud roar with a decrying
And (all) this splendour united together.
and Vishnu bringing forth a discus out of his
laugh again and again. The entire sky was filled
12-13. The devas saw there a concentration of
own discus gave it to her. Varuna gave her a
by her unending, exceedingly great, terrible roar,
splendour like a mountain blazing excessively,
conch, Agni a spear; and Maruta gave a bow as
and there was great reverberation. All the worlds
pervading all the quarters with its flames. Then
well as two quivers full of arrows.
shook, the seas trembled.
that unique splendour, produced from the
22-23. Indra, lord of devas, bringing forth a thunder
bodies of all the devas, pervading the three
bolt out of (his own) thunderbolt and a bell from
worlds with its lustre, combined into one and
that of his elephant Airavata, gave (them to) her.
became a female form.
Yama gave a staff from his own staff of Death and
14-15. By that which was Shivas splendour, her face
Varuna, the lord of waters, a noose; and Brahma,
came into being; by Yamas (splendour) her hair,
the lord of beings, gave a string of beads and a
by Vishnus splendour her arms; and by Candras
water-pot.
(splendour) her two breasts. By Indras splendour
24. Surya bestowed his own rays on all the pores of
her waist, by Varunas (splendour) her shanks
her skin and Kala (Time) gave a spotless sword
and thighs and by earths splendour her hips.
and a shield.
immortals who were oppressed by

Mahishasura experienced joy.
16-18. By Brahmas splendour her feet came into
25-29. The milk-ocean gave a pure necklace, a pair of
being; by Suryas splendour her toes, by the
undecaying garments, a divine crest-jewel, a pair
Vasus (splendour) her fingers, by Kuberas
of earrings, bracelets, a brilliant half-moon
(splendour) her nose; by Prajapatis splendour
(ornament), armlets on all arms, a pair of shining
her teeth came into being and similarly by Agnis
anklets, a unique necklace and excellent rings on
splendour her three eyes were formed. The
all the fingers. Vishvakarman gave her a very
splendour of the two sandhyas (twilights)
brilliant axe, weapons of various forms and also
became her eye-brows, the splendour of Vayu
an impenetrable armour. The ocean gave her a
her ears; the manifestation of the splendours
garland of unfading lotuses for her head and
of other devas too (contributed to the being of
another for her breast, besides a very beautiful
the) auspicious Devi.
lotus in her hand. The (mountain) Himavat gave

Folio:
Height: 23 cm
Width: 29.3 cm
Image:
Height: 18.7 cm
Width: 25.2 cm

Numbered 9 on reverse and 10 on cover

painting: The
Mother is created through
the anger of the gods; the gods determine

on the death of the demons
Cf. Aijazuddin 1977, Guler 41(iv)
12
THE GODDESS RIDES OUT ON HER LION TO FIGHT MAHISHASUR A
Mahishasura rushes with his army to do

battle with the source of that tremendous
sound. The Goddess mounted on her lion
does battle with all the champions among
the demons.
34-46. The earth quaked and all the mountains
pervading all the quarters around with her
rocked. Victory to you, exclaimed the devas in
thousand arms. Then began a battle between
joy to her, the lion-rider. The sages, who bowed
that Devi and the enemies of the devas, in which
their bodies in devotion, extolled her. Seeing the
the quarters of the sky were illumined by the
three worlds agitated, the foes of the devas
weapons and arms hurled diversely.
mobilised all their armies and rose up together
Mahishasuras generals, great asuras named
with uplifted weapons. Mahishasura, exclaiming
Chiksura and Chamara, attended by forces
in wrath, Ha! What is this? rushed towards that
comprising four parts, and other (asuras) fought.
roar, surrounded by innumerable asuras. Then
A great asura named Udagra with sixty thousand
he saw the Devi pervading the three worlds with
chariots, and Mahahanu with ten millions (of
her lustre, making the earth bend with her
chariots) gave battle. Asiloman, another great
footstep, scraping the sky with her diadem,
asura, with fifteen millions (of chariots), and
shaking the nether worlds with the twang of
Baskala with six millions fought in that battle.
the bowstring, and standing there
Privarita with many thousands of

elephants and horses, and surrounded
by ten millions of chariots, fought in that
battle. An asura named Bidala fought in
that battle surrounded with five hundred
crores of chariots. And other great asuras,
thousands in number, surrounded with
chariots, elephants and horses fought with
the Devi in that battle.

Folio:
Height: 23.2 cm
Width: 29.3 cm
Image:
Height: 18.9 cm
Width: 25.5 cm

47-48. Mahishasura was surrounded in that battle

with thousands of crores of horses, elephants
and chariots. Others (asuras) fought in the battle
against the Devi with iron maces and javelins,
with spears and clubs, with swords, axes and
halberds. Some hurled spears and others
nooses.
Unnumbered on reverse and numbered

11 on cover sheet and inscribed with the
subject of the painting: Battle is joined
with the army of Mahishasura
13
THE GODDESSS LION SPRINGS ONTO THE ARMY OF MAHISHASUR A
The Goddess dismembers and slays

thousands upon thousands of the demons
and lets her lion loose to wreak havoc
among them. The breaths which she
draws become personified as her helpers
who join in the battle with the demons.
49-58. They began to strike her with swords in order

to kill her. Showering them with her own
weapons and arms, that Devi Chandika very
easily cut into pieces all those weapons and arms.
Without any strain on her face, and with gods
and sages extolling her, the Ishvari threw her
weapons and arms at the bodies of the asuras.
And the lion also which carried the Devi, shaking
its mane in rage, stalked among the hosts of the
asuras like a conflagration amidst the forests.
The breaths heaved by Ambika, engaged in the
battle, became at once her battalions by
hundreds and thousands. Energised by the
power of the Devi, these (battalions) fought with
axes, javelins, swords, halberds, and destroyed
the asuras. Of these battalions, some beat drums,
some blew conches and others played on tabors
in that great martial festival. Then the Devi
killed hundreds of asuras with her trident, club,
showers of spears, swords and the like, and threw
down others who were stupefied by the noise
of her bell; and binding others with her noose,
she dragged them on the ground. Some were
split into two by the sharp slashes of her sword,
and others, smashed by the blows of her
mace, lay down on the ground; and some
severely hammered by club vomited forth blood.

Folio:
Height: 23.1 cm
Width: 29.3 cm
Image:
Height: 18.7 cm
Width: 25.2 cm


painting: The Goddess joins battle with
Mahishasuras army
14
T H E G O D D E S S D E S T R O Y S M A H I S H A S U R A S A R M Y
The Goddess and her helpers continue their

destruction of Mahishasuras army as the
gods rain flowers from heaven upon her.
59-61. Pierced in the breast by her trident, some fell
appearing to search out the vital breaths from
7. Swiftly he smote the lion on the head with his
on the ground. Pierced all over by her arrows
the bodies of the enemies of devas. In that
sharp-edged sword and struck the Devi also on
and resembling porcupines, some of the enemies
battlefield the battalions of the Devi fought in
her left arm.
of devas gave up their lives on that field of
such a manner with the asuras that the devas in
8. O king, his sword broke into pieces as it touched
battle. Some had their arms cut off, some their
heaven, showering flowers, extolled them.
her arm. Thereon his eyes turning red with anger,
necks broken, the heads of others rolled down;
Here ends the second chapter called Slaughter of
he grasped his pike.
some others were torn asunder in the middle of
the armies of Mahishasura of Devi Mahatmya in
9. Then the great asura flung at Bhadrakali the pike,
their trunks, and some great asuras fell on the
Markandeya Purana.
blazing with lustre, as if he was hurling the very
ground with their legs severed.
sun from the skies.
62. Some rendered one-armed, one-eyed, and
Missing no. 14 here is the destruction of the demon
10. Seeing that pike coming upon her, the Devi
one-legged were again clove in twain by the
Chiksura (Bautze 1991, list no. 13)
hurled her pike that shattered his pike into a
Devi. And others, though rendered headless, fell
hundred fragments and the great asura himself.
and rose again.
63. Headless trunks fought with the Devi with their
CHAPTER 3
THE SLAYING OF MAHISHASURA
best weapons in their hands. Some of these
headless trunks danced there in the battle to the
The Rishi said:
rhythm of musical instruments.
1-2. Then Chiksura, the great asura general, seeing
64-65. The trunks of some other great asuras, with
that army being slain (by the Devi), advanced in
their swords, spears and lances still in their
anger to fight with Ambika.
hands, shouted at the Devi with their just severed
3. That asura rained showers of arrows on the Devi
heads, Stop, stop. That part of earth where the
in the battle, even as a cloud (showers) rain on
battle was fought became impassable with the
the summit of Mount Meru.
asuras, elephants and horses and chariots that
4. Then the Devi, easily cutting asunder the masses
had been felled.
of his arrows, killed his horses and their controller
66-67. The profuse blood from the asuras, elephants
with her arrows.
and horses flowed immediately like large rivers
5. Forthwith she split his bow and lofty banner,
amidst that army of the asuras. As fire consumes
and with her arrows pierced the body of that
a huge heap of straw and wood, so did Ambika
(asura) whose bow had been cut.
destroy that vast army of asuras in no time.
6. His bow shattered, his chariot broken, his horses
68-69. And her carrier-lion, thundering aloud with
killed and his charioteer slain, the asura armed
with sword and shield rushed at the Devi.
quivering mane, prowled about in the battlefield,

Folio:
Height: 23 cm
Width: 29.3 cm
Image:
Height: 19 cm
Width: 25.4 cm


subject of the painting: The destruction
of Mahishasuras army
15
T H E G O D D E S S A S S I S T E D BY H E R L I O N A N D BY H E R H E L P E R S D E S T R OYS
M A H I S H A S U R A S C H A M P I O N C H A M A R A
Chiksura having been destroyed, another of

Mahishasuras champions Chamara comes
forth to do battle on his elephant. After an
exchange of weapons the Goddesss lion
jumps on the elephants head and fights
hand to hand with Chamara, before the lion
dismounts him and splits his head open
with a blow of its paw.
11. Mahishasuras very valiant general having been
13. Seeing his spear broken and fallen, Chamara, full
killed, Chamara, the afflictor of devas, mounted
of rage, flung a pike, and she split that also with
on an elephant, advanced.
her arrows.
12. He also hurled his spear at the Devi. Ambika
14. Then the lion, leaping up and seating itself at the
quickly assailed it with a whoop, made it
centre of the elephants forehead, engaged itself
lustreless and fall to the ground.
in a hand to hand fight with that foe of the devas.
15. Fighting, the two then came down to the earth

from the back of the elephant, and fought very
impetuously, dealing the most terrible blows at
each other.
16. Then the lion, springing up quickly to the sky,

and descending, severed Chamaras head with
a blow from its paw.

Folio:
Height: 23.1 cm
Width: 29.3 cm
Image:
Height: 19.2 cm
Width: 25.7 cm

Numbered 14 on reverse, without text

Cf. Aijazuddin 1977, Guler 41(v)
16
T H E G O D D E S S C O N T I N U E S T O D E S T R O Y M A H I S H A S U R A S C H A M P I O N S
One by one all of Mahishasuras champions

come out to do battle and all meet similar
fates at the hand of the Goddess.
17. And Udagra was killed in the battle by the
18. Enraged, the Devi ground Uddhata to powder
Devi with stones, trees and the like, and Karala
with the blows of her club, and killed Baskala
also was stricken down by her teeth and fists
with a dart and destroyed Tamra and Andhaka
and blows.
with arrows.
19. The three-eyed Supreme Ishvari killed Ugrasya

and Ugravirya and Mahahanu also with her
trident.
20. With her sword she struck down Bidalas head

from his body, and dispatched both Durdhara
and Durmudha to the abode of Death with
her arrows.

Folio:
Height: 23.2 cm
Width: 29.4 cm
Image:
Height: 19.1 cm
Width: 25.6 cm


painting: The destruction of
army; the victory over
Mahishasuras
Mahishasura
17
T H E G O D D E S S A N D H E R H E L P E R S P R E PA R E T O F I G H T M A H I S H A S U R A
I N H I S B U F FA L O G U I S E
Finally Mahishasura himself comes out

to battle with the Goddess, crushing her
troops underfoot, heaving mountains into
the air with his horns, and lashing the sky
and the ocean with his tail.
21. As his army was thus being destroyed,
24. Having laid low her army, Mahishasura
27. Pierced by his swaying horns, the clouds went
Mahishasura terrified the troops of the Devi with
rushed to slay the lion of the Mahadevi.
into fragments. Cast up by the blast of his breath,
his own buffalo form.
This enraged Ambika.
mountains fell down from the sky in hundreds.
22. Some (he laid low) by a blow of his muzzle, some
25. Mahishasura, great in valour, pounded
28. Seeing the great asura swollen with rage and
by stamping with his hooves, some by the lashes
the surface of the earth with his
advancing towards her, Chandika displayed her
of his tail, and others by the pokes of his horns.
hooves in rage, tossed up the high
wrath in order to slay him.
23. Some he laid low on the face of the earth by his
mountains with his horns, and
impetuous speed, some by his bellowing and
bellowed terribly.
wheeling movement, and others by the blast of
26. Crushed by the velocity of his wheeling,
his breath.
the earth disintegrated, and lashed by his
tail, the sea overflowed all around.

Folio:
Height: 23 cm
Width: 29.3 cm
Image:
Height: 19 cm
Width: 25.7 cm


painting: Mahishasura crushes the troops;
with his tail he hurls rocks at the Goddess
Cf. Aijazuddin 1977, Guler 41(vi)
18
M A H I S H A S U R A AT TA C K S T H E G O D D E S S U N D E R D I F F E R E N T F O R M S
As the Goddess snares him with her noose,

the demon king shifts his shape to that of
a lion and then a warrior, both of whom
she decapitates, then that of a elephant,
whose trunk she cuts off as it pulls at her
lion, and then finally resumes his buffalo
shape again.
29. She flung her noose over him and bound the
chopped off the man together with his sword
great asura. Thus bound in the great battle, he
and shield. Then he became a big elephant.
quitted his buffalo form.
32. (The elephant) tugged at her great lion with his
30. Then he became a lion suddenly. While Ambika
trunk and roared loudly, but as he was dragging
cut off the head (of his lion form), he took the
it, the Devi cut off his trunk with her sword.
appearance of a man with sword in hand.
33. The great asura then resumed his buffalo shape
31. Immediately then the
and shook the three worlds with their movable
and immovable objects.
Devi with her arrows
Missing no. 19 here is the Goddess drinking the

magic mead (Bautze 1991, list no. 18)
34. Enraged thereat, Chandika, the Mother of the

worlds, quaffed a divine drink again and again,
and laughed, her eyes becoming red.
35, And the asura also roared, intoxicated with his

strength and valour, and hurled mountains
against Chandika with his horns.
36. And she with showers of arrows pulverised (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.

Folio:
Height: 23.1 cm
Width: 29.2 cm
Image:
Height: 19 cm
Width: 25.4 cm

The Devi said:

37-38. 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.

painting: Mahishasuras different forms
Goddess
Cf. Aijazuddin 1977, Guler 41(vii)
are tamed by the
19
T H E G O D D E S S S L AY S A N D B E H E A D S M A H I S H A S U R A
Having drunk her magic drink she jumps

from her lion on to the demons back and
snares him with her noose, crushing him
underfoot. Being only partly able to
escape from his buffalo form, the demon
is decapitated as he emerges. The demon
army flees in panic down to the underworld
and the gods rejoice.
The Rishi said:

39-40. Having exclaimed thus, she jumped and

landed herself on that great asura, pressed him
on the neck with her foot and struck him with
her spear.
41. And thereupon, caught up under her foot,

Mahishasura half issued forth (in his real form)
from his own (buffalo) mouth, being completely
overcome by the valour of the Devi.
42. Fighting thus with his half-revealed form, the

great asura was laid low by the Devi who struck
off his head with her great sword.
43. Then, crying in consternation, the whole asura

army perished; and all the hosts of devas were
in exultation.
44. With the great sages of heaven, the devas praised

the Devi. The gandharva chiefs sang and the
bevies of apsarases danced.
Here ends the third chapter called The Slaying of

Mahishasura of Devi Mahatmya in Markandeya
Purana.

Folio:
Height: 23.1 cm
Width: 29.4 cm
Image:
Height: 19 cm
Width: 25.6 cm


sheet and inscribed with the subject of
the painting: The slaying of
Mahishasura.
[End of] third chapter
Cf. Aijazuddin 1977, Guler 41(ix)
20
THE ASSEMBLED GODS PRAISE THE GODDESS
The assembled gods Indra and the others

bow before the Goddess and sing a hymn
in her praise (the Devistuti). The pleased
Goddess tells the gods to ask of her any
boon. They ask that she grant good fortune
to any that praise her with this and other
hymns. She agrees and vanishes from
their sight.
CHAPTER 4
or your wonderful feats displayed in battles
11. O Devi, you are the Intellect, by which the
THE DEVI STUTI
among all the hosts of gods, asuras and others?
essence of all scriptures is comprehended. You
7. You are the origin of all the worlds! Though you
are Durga, the boat that takes men across the
The Rishi said:
are possessed of the three gunas you are not
difficult ocean of worldly existence, devoid of
1-2. When that most valiant but evil-natured
known to have any of their attendant defects (like
attachments. You are Shri who has invariably
Mahishasura and the army of that foe of the
passion)! You are incomprehensible even to
taken her abode in the heart of Vishnu. You are
devas were destroyed by the Devi, Indra and the
Vishnu, Shiva and others! You are the resort of all!
indeed Gauri who has established herself
hosts of devas uttered their words of praise, their
This entire world is composed of an infinitesimal
with Shiva.
necks and shoulders reverently bent, and bodies
portion of yourself! You are verily the supreme
12. Gently smiling, pure, resembling the full moons
rendered beautiful with horripilation and
primordial Prakriti untransformed.
exultation.
8. O Devi, you are Svaha at whose utterance the
3. To that Ambika who is worthy of worship by all
whole assemblage of gods attains satisfaction
devas and sages and pervades this world by her
in all the sacrifices. You are the Svadha which
power and who is the embodiment of the entire
gives satisfaction to the manes. Therefore you
powers of all the hosts of devas, we bow in
are chanted (as Svaha and Svadha in sacrifices)
devotion. May she grant us auspicious things!
by people.
4. May Chandika, whose incomparable greatness
9. O Devi, you are Bhagavati, the supreme Vidya
and power Bhagavan Vishnu, Brahma and Hara
which is the cause of liberation, and great
are unable to describe, bestow her mind on
inconceivable penances (are the means for your
protecting the entire world and on destroying
realisation). You (the supreme knowledge) are
the fear of evil.
cultivated by sages desiring liberation, whose
senses are well restrained, who are devoted to
reality, and have shed all the blemishes.
5. 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,
10. You are the soul of Sabda-Brahman. You are the

repository of the very pure Rig-veda and Yajus
faith in the hearts of the good, and
hymns, and of Samans, the recital of whose words
modesty in the hearts of the high-born.
is beautiful with the Udgitha! You are Bhagavati
intelligence in the hearts of the learned,
May you protect the universe!
embodying the three Vedas. And you are the
6. O Devi, how can we describe your
sustenance whereby life is maintained. You are
inconceivable form, or your abundant
the supreme destroyer of the pain of all
the worlds.
surpassing valour that destroys the asuras,
orb, beautiful like the splendour of excellent gold

Folio:
Height: 23.1 cm
Width: 29.3 cm
Image:
Height: 18.9 cm
Width: 25.6 cm


painting: All the gods praise the
the
Goddess is pleased
Goddess;
was your face! Yet it was very strange that, being
18. The world attains happiness by the killing
those hosts of enemies to heaven, and you have
swayed by anger, Mahishasura suddenly struck
of these (foes) and though these (asuras) have
dispelled our fear from the frenzied enemies of
35. And if a boon is to be granted to us by you, O
your face when he saw it.
the devas. Salutation to you!
accomplished, and nothing remains to be done.
committed sins to keep them long in hell, let
Maheshvari, whenever we think of you again,
13. Far stranger it is that after seeing your wrathful
them reach heaven by meeting death eventually
24. O Devi, protect us with your spear. O Ambika,
destroy our direct calamities.
face, O Devi, terrible with its frowns and red in
at the battle (with me)- thinking thus, you,
protect us with your sword, protect us by the
36-37. O Mother of spotless countenance, and what
hue like the rising moon, that Mahishasura did
O Devi, certainly destroy our enemies.
sound of your bell and by the twang of your
ever mortal shall praise you with these hymns,
not forthwith give up his life! For, who can live
19. Do you not reduce to ashes all asuras by mere
bow-string.
may you, who have become gracious towards us,
after beholding the enraged Destroyer?
sight? But you direct your weapons against them
25. O Chandika, guard us in the east, in the west,
be also for his increase in his wealth, wife, and
14. O Devi, be propitious. You are Supreme. If
so that even the inimical ones, purified by the
in the north and in the south by the brandishing
other fortunes together with riches, prosperity
enraged, you forthwith destroy the (asura)
missiles, may attain the higher worlds. Such is
of your spear. O Ishwari!
and life, O Ambika!
families for the welfare (of the world). This was
your most kindly intention towards them.
26. Protect us and the earth with those lovely forms
The Rishi said:
known the very moment when the extensive
20. If the eyes of the asuras had not been put out
of yours moving about in the three worlds, as
38-39. O King, being thus propitiated by the devas
forces of Mahishasura were brought to their end.
by the terrible flashes of the mass of light issuing
also with your exceedingly terrible forms.
for the sake of the world and for their own sake,
15. You who are always bounteous, with whom you
from your sword or by the copious lustre of your
27. O Ambika, protect us on every side with your
Bhadrakali said, Be it so and vanished from
are well pleased, those (fortunate ones) are
spearpoint, it is because they saw also your face
sword, spear and club and whatever other
their sight.
indeed the object of esteem in the country, theirs
resembling the moon, giving out (cool) rays.
weapons your sprout-like (soft) hand has
40. Thus have I narrated, O King, how the Devi who
are riches, theirs are glories, and their acts of
21. O Devi, your nature is to subdue the conduct of
touched.
desires the good of all the three worlds made
righteousness perish not; they are indeed blessed
the wicked; this your peerless beauty is
The Rishi said:
her appearance of yore out of the bodies of
and possessed of devoted children, servants
inconceivable for others; your power destroys
28-30. Thus the supporter of the worlds was praised
the devas.
and wives.
those who have robbed the devas of their
by the devas, worshipped with celestial flowers
41-42. And again how, as a benefactress of the devas,
16. By your grace, O Devi, the blessed individual
prowess, and you have thus manifested your
that blossomed in Nandana and with perfumes
she appeared in the form of Gauri for the slaying
does daily all righteous deeds with utmost care
compassion even towards the enemies.
and unguents; and with devotion all of them
of wicked asuras as well as Shumbha and
and thereby attains to heaven. Are you not,
22. What is your prowess to be compared to?
offered her heavenly incense. Benignly serene in
Nishumbha, and for the protection of worlds,
therefore O Devi, the bestower of reward in all
Where can one find this beauty (of yours) most
countenance she spoke to all obeisant devas.
listen as I relate it. I shall tell it to you as
the three worlds?
charming, (yet) striking fear in enemies?
The Devi said:
it happened.
17. When called to mind in a difficult pass, you
Compassion in heart and relentlessness in battle
31-32. Choose all of you, O devas, whatever you
Here ends the fourth chapter called The Devi Stuti
remove fear for every person. When called to
are seen, O Devi, O bestower of boons, only in
desire of me. (Gratified immensely with these
of the Devi Mahatmya in Markandeya Purana.
mind by those in happiness, you bestow a mind
you in all the three worlds!
hymns, I grant it with great pleasure)
still further pious. Which goddess but you,
23. Through the destruction of the enemies, all these
The devas said:
O Dispeller of poverty, pain and fear, has an ever
three worlds have been saved by you. Having
33-34. Since our enemy, this Mahishasura, has been
sympathetic heart for helping everyone?
killed them in the battle-front, you have led even
slain by Bhagavati (i.e you) everything has been
21
T H E G O D S S E E K O U T T H E G O D D E S S O N H I M AVAT A N D S I N G
ANOTHER HYMN IN HER PR AISE
Medhas has begun the third episode of the

Goddesss triumphs with the story of how
once again the demons under the brothers
Shumbha and Nishumbha have usurped
the place of the gods. Remembering that
the Goddess had promised assistance to
those that praised
her, the gods go to
Himavat and there
begin to sing
her praises.
CHAPTER 5
the form of the moon and moon-light and
DEVIS CONVERSATION WITH THE MESSENGER
happiness itself.
11. We bow to her who is welfare; we make

The Rishi said:
salutations to her who is prosperity and success.
1-2. Of yore Indras (sovereignty) over the three
Salutation to the consort of Shiva who is herself
worlds and his portions of the sacrifices were
the good fortune as well as misfortune of kings.
taken away by the asuras, Shumbha and
12. Salutations always to Durga who takes one
Nishumbha, by force of their pride and strength.
across difficulties, who is essence, who is the
3. The two, themselves, took over likewise, the
authority of everything; who is knowledge of
offices of the sun, the moon, Kubera, Yama,
discrimination and who is blue-black and
and Varuna.
smoke-like in complexion.
4. They themselves exercised Vayus authority and
13. We prostrate before her who is at once most
Agnis duty. Deprived of their lordships and
gentle and most terrible; we salute her again
sovereignties, the devas were defeated.
and again. Salutation to her who is the support of
5. Deprived of their functions and expelled by these
the world. Salutation to the Devi who is the form
two great asuras, all the devas thought of the
of volition.
invincible Devi.
14-16. Salutations again and again to the Devi who
6. She had granted us the boon, Whenever in
in all beings is called Vishnumaya.
calamities you think of me, that very moment
I will put an end to all your worst calamities.
abides in all beings as consciousness;
7. Resolving thus, the devas went to Himavat, lord
of the mountains, and there extolled the Devi,
who is the illusive power of Vishnu.
abides in all beings in the form of intelligence;
The devas said:
8-9. Salutation to the Devi, to the Mahadevi.
abides in all beings in the form of sleep;
Salutation 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.
abides in all beings in the form of hunger;

abides in all beings in the form of reflection;
10. Salutation to her who is terrible, to her who is
eternal. Salutation to Gauri, the supporter (of
abides in all beings in the form of power.
the Universe). Salutation always to her who is of
abides in all beings in the form of thirst;

Folio:
Height: 23.2 cm
Width: 29.3 cm
Image:
Height: 18.7 cm
Width: 25.1 cm

Unnumbered on reverse and 22 on cover

painting: The
Devi establishes herself on

Kailasa and the gods seek her retreat
Cf. Aijazuddin 1977, Guler 41(x); Archer
1973, Guler (17ii)
77. Salutations again and again to the all-pervading
abides in all beings in the form of forgiveness;
Devi who constantly presides over the senses of
all beings and (governs) all the elements;
78-80. Salutations again and again to her who,
abides in all beings in the form of birth;
consciousness.
abides in all beings in the form of modesty;
pervading the entire world, abides in the form of
81. Invoked of yore by the devas for the sake of their
abides in all beings in the form of peace;
desired object, and adored by the lord of the
devas every day, may she, the Ishvari, the source
of all good, accomplish for us all auspicious
things and put an end to our calamities!
82. And who now again, reverenced by us devas,
abides in all beings in the form of faith;

abides in all beings in the form of loveliness;
tormented by arrogant asuras and who, called to
abides in all beings in the form of good fortune;
mind by us obeisant with devotion, destroys this
very moment all our calamities.
abides in all beings in the form of activity;

abides in all beings in the form of memory;

abides in all beings in the form of compassion;

abides in all beings in the form of contentment;

abides in all beings in the form of mother;

abides in all beings in the form of error;
22
T H E G O D D E S S PA R VAT I A S K S T H E G O D S W H O M T H E Y A R E P R A I S I N G A N D T H E
F O R M A M B I K A W H O W I L L B E C A L L E D K AU S H I K I E M E R G E S F R O M H E R B O DY
Parvati, Shivas consort, has come to the

Ganga to bathe and asks the gods whose
praises they are singing. A new form
emerges from Parvati, the surpassingly
beautiful Ambika, and she takes up her
abode in the Himalayas.
The Rishi said:

83-84. 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.
85. 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:
86. This hymn is addressed to me by the

assembled devas set at naught by the asura
Shumbha and routed in battle by Nishumbha.
87. Because that Ambika came out of Parvatis

physical sheath (Kosa), she is glorified
as Kaushiki in all the worlds.
88. After she had issued forth,

Parvati became dark and was
called Kalika and stationed
on mount Himalaya.

Folio:
Height: 23.2 cm
Width: 29.3 cm
Image:
Height: 18.9 cm
Width: 25.6 cm


painting: The
Devi has a bath in the Ganga
and the gods find her there
Cf. Archer 1973, Guler (17i)
23
T WO DEMONS CHANDA AND MUNDA FIND AMBIKA
Chanda and Munda, the servants of

Shumbha and Nishumbha, find Ambika
in her mountain retreat and are
overwhelmed by her beauty.
89. Then, Chanda, and Munda, two servants of

Shumbha and Nishumbha, saw that Ambika
(Kaushiki) bearing a surpassingly charming form.

Folio:
Height: 23.2 cm
Width: 29.3 cm
Image:
Height: 18.9 cm
Width: 25.4 cm


painting: Messengers approach the
Devi
24
CHANDA AND MUNDA TELL THE DEMON KING SHUMBHA OF THE
B E A U T I F U L W O M A N R E S I D I N G O N T H E M O U N TA I N
Chanda and Munda return to Shumbha

and inform him of the surpassingly
beautiful woman whom they have found
in the mountains.
They both said to Shumbha:
94. Airavata, gem among elephants, has been
90. O King, a certain woman, most surpassingly
brought away from Indra and so also this Parijata
tree and the horse Uccaihsravas.
beautiful, dwells there shedding lustre on mount
Himalaya.
95. Here stands in your courtyard the wonderful
91. Such supreme beauty was never seen by any
chariot yoked with swans, a wonderful gem (of
one anywhere. Ascertain who that Goddess is
its class). It has been brought here from Brahma
and take possession of her, O Lord of the asuras!
to whom it originally belonged.
92. A gem among women, of exquisitely beautiful
96. Here is the treasure named Mahapadma brought
limbs, illuminating the quarters with her lustre,
from the lord of wealth. And the ocean gave a
there she is, O Lord of the daityas.
garland named Kinjalkini made of unfading
You should see her.
lotus flowers.
93. O Lord, whatever jewels, precious
97. In your house stands the gold-showering

umbrella of Varuna. And here is the excellent
stones, elephants, horses and
others there are in the three
chariot that was formerly Prajapatis.
worlds, they are all now in
98. By you, O Lord, Deaths shakti weapon named
your house.
Utkrantida has been carried off. The noose of

the ocean-king is among your brothers
possessions.
99. Nishumbha has every kind of
gem produced in the sea. Fire
also gave you two garments
which are purified by fire.

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Width: 29.3 cm
Image:
Height: 19.1 cm
Width: 25.5 cm

100. Thus, O Lord of asuras, all

gems have been brought by you.
Why is this beautiful lady-jewel not
seized by you?

painting: The messengers report to their
king the Lord
Shumbha
Cf. Aijazuddin 1977, Guler 41(xi)
25
S H U M B H A S E N D S H I S M E S S E N G E R S U G R I VA T O T H E G O D D E S S
Shumbha sends his messenger the mighty

demon Sugriva to try to persuade the
beautiful stranger to become his wife.
The Rishi said:

101-102. On hearing these words of Chanda and

Munda, Shumbha sent the great asura Sugriva
as messenger to the Devi.
He said:
103. 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.

Folio:
Height: 23.2 cm
Width: 29.3 cm
Image:
Height: 18.7 cm
Width: 25.2 cm


subject of the painting: The king sends
a messenger to the unknown woman
Cf. Aijazuddin 1977, Guler 41(xii)
26
S U G R I VA T E L L S A M B I K A T H AT T H E D E M O N K I N G S H U M B H A I S
O F F E R I N G H E R M A R R I A G E , W H I C H S H E D E C L I N E S S E V E R E LY
The Rishi said:
Here ends the fifth chapter called Devis conversation
115-116. Thus told, Durga the adorable and
with the messenger of the Devi Mahatmya in
auspicious, by whom this universe is supported,
Markandeya Purana.
then became serene.
The Devi said:
Sugriva tells Ambika that his master

Shumbha is lord of the three worlds and
everything in them and that he wants
her for his wife. She replies that she had
previously promised herself that she
would only be married to one who
could defeat her in battle.
117-118. You have spoken truth; nothing false has
In the missing no. 28, Sugriva gives Shumbha
104. He went there where the Devi was staying in a
been uttered by you in this matter. Shumbha is
Ambikas answer and he prepares to send an army
very beautiful spot on the mountain and spoke to
indeed the sovereign of the three worlds and
against her (Bautze 1991, list no. 27)
her in fine and sweet words.
likewise is also Nishumbha.
The messenger said:
119. But in this matter, how can that which has been
CHAPTER 6
105-106. O Devi, Shumbha, lord of asuras, is the
promised be made false? Hear what promise I
THE SLAYING OF DHUMRALOCHANA
supreme sovereign of three worlds. Sent by him
had made already out of foolishness.
as messenger, I have come here to your presence.
120. He who conquers me in battle, removes my
The Rishi said:
107. Hearken to what has been said by him whose
pride and is my match in strength in the world
1-2. The messenger, filled with indignation on
command is never resisted among the devas and
shall be my husband.
hearing the words the Devi, returned and related
who has vanquished all the foes of the asuras:
121. So let Shumbha come here then, or Nishumbha
108. (He says), All the three worlds are mine and the
the great asura. Vanquishing me here, let him
devas are obedient to me. I enjoy all their shares
soon take my hand in marriage. Why delay?
in sacrifices separately.
The messenger said:
109-110. All the choicest gems in the three worlds
122-123. O Devi, you are haughty. Talk not so before
are in my possession; and so is the gem of
me. Which man in the three worlds will stand
elephants, Airavata, the vehicle of the king of
before Shumbha and Nishumbha?
devas carried away by me. The devas themselves
124. All the devas verily cannot stand face to face
offered to me with salutations that gem of horses
with even the other asuras in battle. Why
named Uccaihsravas which arose at the churning
mention you, O Devi, a single woman?
of the milk-ocean.
125. Indra and all other devas could not stand in
111. O beautiful lady, whatever other rare objects
battle against Shumbha and other demons, how
there existed among the devas, the gandharvas
will you, a woman, face them?
and nagas are now with me.
126. On my word itself, you go to Shumbha and
112. We look upon you, O Devi, as the jewel of
Nishumbha. Let it not be that you go to them with
womankind in the world. You who are such, come
your dignity lost by being dragged by your hair.
to me, since we are the enjoyers of the best objects.
The Devi said:
113. Take to me or to my younger brother
127-128. Yes, it is; Shumbha is strong and so is
Nishumbha of great prowess, O unsteady-eyed
Nishumbha exceedingly heroic! What can I do
lady, for you are in truth a jewel.
since there stands my ill-considered vow taken
114. Wealth, great and beyond compare, you will get
long ago?
by marrying me. Think over this in your mind, and
129. Go back, and tell the lord of asuras carefully all
become my wife.
this that I have said; let him do whatever he
considers proper.
them in detail to the king of the daityas.

Folio:
Height: 23.2 cm
Width: 29.3 cm
Image:
Height: 18.5 cm
Width: 25.7 cm


the painting: The conversation with the
messenger.
[End of] the fifth chapter

Cf. Aijazuddin 1977, Guler 41(xiii)
27
A M B I K A R E D U C E S D H U M R A LO C H A N A TO A S H E S
Shumbha is enraged by Ambikas answer

and sends another mighty demon,
Dhumralochana, against her with a vast
army. One glance from her eyes reduces
the demon to ashes and her lion pounces
on his army and makes short work of
destroying it.
3-4. Then the asura monarch, enraged on hearing
8. On seeing the Devi stationed on the snowy
that report from his messenger, told
mountain, he asked her aloud, Come to the
Dhumralochana, a chieftain of the daityas: O
presence of Shumbha and Nishumbha.
Dhumralochana, hasten together with your army
9. If you will not go to my lord with pleasure now,
and fetch here by force that shrew, distressed
here I take you by force, distressed when
when dragged by her hair.
dragged by your hair.
5. Or if any one else stands up as her saviours, let
The Devi said:
10-11. You are sent by the lord of the asuras, mighty
him be slain, be he a god, a yaksa or a gandharva.
The Rishi said:
yourself and accompanied by an army. If you
6-7. Then the asura Dhumralochana, commanded
thus take me by force, then what can I do to you?
thus by Shumbha, went forth quickly,
The Rishi said:
accompanied by sixty thousand asuras.
12-13. Thus told, the asura Dhumralochana rushed

towards her and thereupon Ambika reduced him
to ashes with a mere menacing hum.
14. Then the great army of asuras became enraged

and showered on Ambika sharp arrows, javelins,
and axes.
15. Then the lion, vehicle of the Devi, shaking its

mane in anger, and making the most terrific roar,

fell on the army of the asuras.
16. Some asuras, it slaughtered with a blow of
its forepaw, others with its mouth, and other

Folio:
Height: 23.2 cm
Width: 29.3 cm
Image:
Height: 19.1 cm
Width: 25.6 cm

great asuras, by treading over them with its

hind legs.
17. The lion, with its claws, tore out the hearts of some

and severed heads with a blow of the paw.

18. And it severed arms and heads from others,
and shaking its mane drank the blood
from the hearts of others.
19. In a moment all that army was
destroyed by that high-spirited and exceedingly

enraged lion who bore the Devi.

the painting: The Goddess burns
Dhumralochana to ashes while her lion
kills his troops
Cf. Aijazuddin 1977, Guler 41(xiv)
28
THE DEMON KING SHUMBHA SENDS CHANDA AND MUNDA
O F F T O D O B AT T L E
On hearing of the destruction of

Dhumralochana and his army, the enraged
Shumbha sends Chanda and Munda off to
capture her and bring her to him.
20-21. When Shumbha, the lord of asuras, heard that
22-23. O Chanda, O Munda, go there with large
the asura Dhumralochana was slain by the Devi
forces, and bring her here speedily, dragging her
and all his army was destroyed by the lion of the
by her hair or binding her. But if you have any
Devi, he was infuriated, his lip quivered and
doubt about doing that, then let the asuras strike
he commanded the two mighty asuras Chanda
(her) in the fight with all their weapons.
and Munda:
24. When that shrew is wounded and her lion

stricken down, seize that Ambika, bind her and
bring her quickly.
Here ends the sixth chapter called The Slaying

of Dhumralochana of Devi Mahatmya in
Markandeya Purana.

Folio:
Height: 23.2 cm
Width: 29.3 cm
Image:
Height: 19 cm
Width: 26 cm

Numbered 29 on reverse and 30 on cover sheet

and inscribed with the subject of the painting:
[After] the slaying of Dhumralochana, Chanda
and Munda are sent by the king to do battle
29
A M B I K A C R E AT E S T H E T E R R I F Y I N G F O R M K A L I W H O S TA N D S B Y H E R S I D E
A N D T H E Y C O N F R O N T S H U M B H A S A R M Y L E D B Y C H A N D A A N D M U N D A
Chanda and Munda find Ambika seated

on her lion and smiling peaceably at them.
The demons attack her and she becomes
terribly angry, and from
her forehead emerges
the terrifying form of Kali.
CHAPTER 7
with their bows bent and swords drawn.
THE SLAYING OF CHANDA AND MUNDA
5. Thereupon Ambika became terribly angry with
The Rishi said:

1-2. Then at his command the asuras, fully armed,
and with Chanda and Munda at their
head, marched in fourfold array.
those foes, and in her anger her countenance
then became dark as ink.
6. Out from the surface of her forehead, fierce with

her frown, issued suddenly Kali of terrible
countenance, armed with a sword and noose.
3. They saw the Devi, smiling gently,

seated upon the lion on a huge golden
peak of the great mountain.
4. On seeing her, some of them excited
themselves and made an
effort to capture her, and
others approached her,

Folio:
Height: 23.2 cm
Width: 29.3 cm
Image:
Height: 18.6 cm
Width: 25.1 cm


painting: Chamunda makes a great roar;
Chanda
Munda
Cf. Aijazuddin 1977, Guler 41(xv)
battle is joined with the army of

and
30
K A L I D E S T R OYS T H E E L E P H A N TS A N D C H A R I OTS O F T H E A R M Y
OF THE DEMONS
Kali destroys the army of the demons

and all their elephants and chariots as
Ambika watches.
7-9. Bearing the strange skull-topped staff, decorated

with a garland of skulls, clad in a tigers 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.
10. Snatching the elephants with one hand she flung

them into her mouth together with their rear
men and drivers and their warrior-riders
and bells.
11. Taking likewise into her mouth the cavalry with

the horses and chariots with their drivers, she
ground them most frightfully with her teeth.
12. She seized one by the hair and another by the

neck; one she crushed by the weight of the foot,
and another of her body.
13. And she caught with her mouth the weapons

and the great arms shot by those asuras and
crunched them up with her teeth in
her fury.

Folio:
Height: 23.2 cm
Width: 29.3 cm
Image:
Height: 18.7 cm
Width: 25.3 cm

14. She destroyed all that host of mighty

and evil-natured asuras, devoured
some and battered others.
15. Some were killed with her sword, some

were beaten with her skull-topped staff, and
other asuras met
their death
being ground with the edge of
her teeth.

painting: Chamunda destroys the elephants,
chariots etc and the whole army
Cf. Aijazuddin 1977, Guler 41(xvi)
31
A M B I K A D E C A P I TAT E S C H A N D A A N D M U N D A
AND K ALI BRINGS THEIR HEADS TO HER
Chanda and Munda attempt to fight Kali

but Ambika cuts off their heads and Kali
brings them to her.
16. On seeing all the hosts of asuras laid low in a
looked like numerous solar orbs disappearing
moment, Chanda rushed against that Kali, who
into the midst of a cloud.
was exceedingly terrible.
19. Thereat Kali, who was roaring frightfully, whose
17. The great asura (Chanda) with very terrible
fearful teeth were gleaming within her dreadful
showers of arrows, and Munda with discuses
mouth, laughed terribly with exceeding fury.
hurled in thousands covered that
20. Then the Devi, mounting upon her great lion,
terrible-eyed (Devi).
rushed at Chanda, and seizing him by his hair,
18. Those numerous
severed his head with her sword.
discuses,
21. Seeing Chanda laid low, Munda also rushed at her.
disappearing
She felled him also to the ground, striking him with
into her mouth,
her sword in her fury.
22. Seeing the most valiant Chanda and Munda laid

low, the remaining army there became panicky
and fled in all directions.
23. And Kali, holding the heads of Chanda and

Munda in her hands, approached Chandika and
said, her words mingled with very loud laughter:
24. Here have I brought you the heads of Chanda

and Munda as two great animal offerings in this
sacrifice of battle; you shall yourself slay
Shumbha and Nishumbha.
The Rishi said:

Folio:
Height: 23.2 cm
Width: 29.3 cm
Image:
Height: 18.7 cm
Width: 25.2 cm

25-27. 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.

the painting: The slaying of
Chanda and
Munda. [End of] the seventh chapter
Cf. Goswamy 1986, no. 165
32
C H A M U N D A S TA N D S T R I U M P H A N T B E T W E E N C H A N D I K A
A N D T H E D E M O N A R M Y L E D BY S H U M B H A H I M S E L F
Shumbha himself in a terrible rage

now takes the field to do battle with
Chandika. Ambika now becomes the
warlike armoured Chandika and fills the
earth and heavens with the twanging of
her bow string and the clanging of her
bell, joined by the roars of her lion and of
Chamunda herself, here brandishing her
noose and her sword and her skull-topped
staff, as well as wearing her necklace
of heads.
CHAPTER 8
9. Thereon her lion made an exceedingly loud roar,
THE SLAYING OF RAKTABIJA
O King, and Ambika magnified those roars with
the clanging of the bell.
The Rishi said:
10. Kali, expanding her mouth wide and filling the
1-3. After the daitya Chanda was slain and Munda
quarters with the sound (hum) overwhelmed
was laid low, and many of their battalions were
the noises of her bow-string, lion and bell by her
destroyed, the lord of the asuras, powerful
terrific roars.
Shumbha, with mind overcome by anger,
11. On hearing that roar the enraged asura
commanded then the mobilisation of all the
daitya hosts:
4-6. Now let the eighty-six asuras - upraising their

weapons - with all their forces, and the
eighty-four Kambus, surrounded by their own
forces, go out. Let the fifty asura families of
Kotiviryas and the hundred families of Dhaumras
go forth at my command. Let the asuras
Kalakas, Daurhrdas, the Mauryas and the
Kalakeyas hasten at my command and
march forth ready for battle.
7. After issuing these orders, Shumbha, the lord

of the asuras and a ferocious ruler, went forth,
attended by many thousands of big forces.
battalions surrounded the lion, the Devi
(Chandika) and Kali on all

the four sides.

Folio:
Height: 23.2 cm
Width: 29.3 cm
Image:
Height: 19 cm
Width: 25.4 cm

8. Seeing that most terrible army coming, Chandika

filled the space between the earth and the sky
with the twang of her bow-string.
Unnumbered on reverse and numbered 34

on cover sheet and inscribed with the
subject of the painting: The army of
Raktabija is transfixed by the roars

Cf. Aijazuddin 1977, Guler 41(xvii)
33
THE GODDESS SUMMONS THE SHAKTIS OF ALL THE GODS
TO CONFRONT THE DEMONS
Then from each of the bodies of all

the gods, there came forth his shakti
(essential power) in order to fight the
demons. Additionally there came also
Shiva, who became the Goddesss
messenger to Shumbha.
12-13. At this moment, O King, in order to annihilate
20. Narasimhi arrived there, assuming a body like
28. Because that Devi appointed Shiva himself
the enemies of devas and for the well-being of
that of a Narasimha, bringing down the
as ambassador thenceforth she became
the supreme devas, there issued forth, endowed
constellations by the toss of her mane.
renowned in this world as Shiva-duti.
with exceeding vigour and strength, shaktis from
21. Likewise the thousand-eyed Aindri, holding
the bodies of Brahma, Shiva, Guha, Vishnu and
a thunderbolt in hand and riding on the lord of
Indra, and with the form of those devas went
elephants arrived just like Sakra (Indra).
to Chandika.
22. Then Shiva, surrounded by those shaktis of the
14. Whatever was the form of each deva, whatever
devas, said to Chandika, Let the asuras be killed
his ornaments and vehicle, in that very form his
forthwith by you for my gratification.
shakti advanced to fight with the asuras.
23. Thereupon from the body of Devi issued forth
15. In a heavenly chariot drawn by swans
the shakti of Chandika, most terrific, exceedingly
advanced Brahmas shakti carrying a rosary
fierce and yelling like a hundred jackals.
and Kamandalu. She is called Brahmani.
24-27. And that invincible (shakti) told Shiva, of dark

Folio:
Height: 23.2 cm
Width: 29.3 cm
Image:
Height: 19 cm
Width: 25.5 cm
16. Maheshvari arrived, seated on a bull, holding a
coloured matted locks, Go, my lord, as
fine trident, wearing bracelets of great snakes
ambassador to the presence of Shumbha and
and adorned with a digit of the moon.
Nishumbha. Tell the two haughty asuras,
17. Ambika Kaumari, in the form of Guha, holding
Shumbha and Nishumbha, and the other asuras
a spear in hand riding on a fine peacock,
assembled there for battle: let Indra obtain the
advanced to attack the asuras.
three worlds and let the devas enjoy the
Unnumbered on reverse and numbered 35 on
18. Likewise the shakti of Vishnu came, seated upon
sacrificial oblations. You go to the nether world,
cover sheet and inscribed with the subject of
Garuda, holding conch, club, bow and sword
if you wish to live. But if through pride of
the painting:
in hand.
strength you are anxious for battle, come on
19. The shakti of Hari, who assumed the
then. Let my jackals be satiated with
incomparable form of a sacrificial boar, she also
your flesh.
advanced there in a boar-like form.
The army of Raktabija comes to do battle and

Goddess summons the shaktis of the gods
each with the appropriate weapon Brahmani,
Vaishnavi, Raudrani, Narasimhi, Varahi,
Kaumari, Bhairavi, Indrani, Chamunda 5
Cf. Aijazuddin 1977, Guler 41(xviii)
the
5. The inscription has two versions of Shivas shakti,

Raudrani (Maheshvari) and Bhairavi, but the artist knows
that the latter is in fact Shiva himself mounted on his
grey bull Nandi. His shakti after his delivery of Chandikas
message becomes Shivaduti, Shivas messenger.
34
T H E S H A K T I S AT TA C K T H E D E M O N S
Shumbha indignantly rejects this peace

offering and the battle commences, each
of the shaktis using the weapon of their
male counterpart.
29. Those great asuras, on their part, hearing the
34. The very wrathful Maheshvari slew the daityas
38. Demoralised by the violent laughter of Shivaduti,
words of the Devi communicated by Shiva, were
with her trident, and Vaishnavi, with her discus
the asuras fell down on the earth; she then
filled with indignation and went where Katyayani
and Kaumari, with her javelin.
devoured them who had fallen down.
stood.
35. Torn to pieces by the thunderbolt which come
39. Seeing the enraged band of Mothers crushing
30. Then in the very beginning, the enraged foes of
down upon them hurled by Aindri, daityas and
the great asuras thus by various means, the
the devas poured in front on the Devi showers of
danavas fell on the earth in hundreds, streams of
troops of the enemies of devas took to
arrows, javelins and spears.
blood flowing out of them.
their heels.
31. And lightly, with the huge arrows shot from her
36. Shattered by the boar-formed goddess (Varahi)
full-drawn bow, she clove those arrows, spears,
with blows of her snout, wounded in the chests
darts and axes hurled by them.
by the point of her tusk and torn by her discus,
32. Then, in front of him (Shumbha) stalked Kali,
(the asuras) fell down.
piercing the enemies to pieces with her
37. Narasimhi, filling all the quarters and the sky with
spear and crushing them with her
skull-topped staff.
33. And Brahmani, wherever she moved,

made the enemies bereft of valour
and prowess by sprinkling on them

the water from her
Kamandalu.
her roars, roamed about in the battle,

devouring other great asuras torn
by her claws.

Folio:
Height: 23.1 cm
Width: 29.3 cm
Image:
Height: 19 cm
Width: 25.4 cm

Unnumbered on reverse and numbered 36 on

cover sheet and inscribed with the subject of
the painting: Battle is joined with the army
Raktabija
Cf. Aijazuddin 1977, Guler 41(xix)
of
35
T H E S H A K T I S F I G H T W I T H R A K TA B I J A
The great demon Raktabija came forth to

do battle with the shaktis. From whatever
drops of blood that fell upon the ground
from his wounds arose yet another demon
equal in stature. From the thousands of
wounds inflicted by the shaktis arose
thousands of lookalike Raktabijas.
40. Seeing the asuras harassed by the band of

Mothers and fleeing, the great asura Raktabija
strode forward in wrath to fight.
41. Whenever from his body there fell to the ground

a drop of blood, at that moment rose up from the
earth an asura of his stature.
42. The great asura fought with Indras shakti with

club in his hand; then Aindri also struck Raktabija
with her thunderbolt.
43. Blood flowed quickly and profusely from him
49. Kaumari struck the great asura Raktabija with her
who was wounded by the thunderbolt. From
spear, Varahi with her sword, and Maheshvari
the blood rose up (fresh) combatants of his form
with her trident.
and valour.
50. And Raktabija, that great asura also, filled with
44. As many drops of blood fell from his body, so
wrath, struck every one of the Mothers severally
many persons came into being, with his courage,
with his club.
strength and valour.
51. From the stream of blood which fell on the earth
45. And those persons also sprung up from his blood
from him when he received multiple wounds by
fought there with the Mothers in a more dreadful
the spears, darts and other weapons, hundreds of
manner hurling the very formidable weapons.
asuras came into being.
46. And again when his head was wounded by the
52. And those asuras that were born from the blood
fall of her thunder-bolt, his blood flowed and
of Raktabija pervaded the whole world; the
therefrom were born persons in thousands.
devas got intensely alarmed at this.

Folio:
Height: 23.1 cm
Width: 29.3 cm
Image:
Height: 18.6 cm
Width: 25.2 cm

47. Vaishnavi struck him with her discus in the battle,

Aindri beat that lord of asuras with her club.
48. 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 Vaishnavi.

painting: Raktabija does battle with the
shaktis
36
C H A M U N D A L I C K S U P A L L R A K TA B I J A S B L O O D W I T H H E R T O N G U E A N D P R E V E N T S
I T FA L L I N G T O T H E G R O U N D S O T H AT C H A N D I K A C A N K I L L H I M
Chamunda puts forth her tongue

capturing all of Raktabijas blood so that
he cannot reproduce himself and also that
of his creations. The shaktis renew their
assault upon him and his creations and
eventually he loses all his blood that has
been swallowed by Chamunda and he
falls lifeless to the ground.
53-56. Seeing the devas dejected, Chandika laughed
63. Thereupon the devas attained great joy,
and said to Kali, O Chamunda, open out your
O King. The band of Mothers who sprang
mouth wide; with this mouth quickly take in the
from them dance, being intoxicated with blood.
drops of blood generated by the blow of my
Here ends the eighth chapter called The Slaying of
weapon and (also) the great asuras born of the
Raktabija of Devi Mahatmya in Markandeya Purana.
drops of blood of Raktabija. Roam about in the
battle-field, devouring the great asuras that
spring from him. So shall this daitya, with his
blood emptied, perish. As you go on devouring
these, other fierce (asuras) will not be born.
Having enjoined her thus, the Devi next smote
him (Raktabija) with her dart.
57. Then Kali drank Raktabijas blood with her mouth.

Then and there he struck Chandika with his club.
58-60. 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 (Raktabijas ) blood.
61. The Devi smote Raktabija with her

dart, thunderbolt, arrows, swords,
and spears, when Chamunda
went on drinking his blood.
62. Stricken with a multitude of

Folio:
Height: 23.1 cm
Width: 29.2 cm
Image:
Height: 19.1 cm
Width: 25.7 cm

weapons and bloodless, the
great asura Raktabija fell
on the ground, O King.

painting: The slaying of
Raktabija. [End of]
the eighth chapter
Cf. Aijazuddin 1977, Guler 41(xx)
37
T H E S H A K T I S D O B AT T L E W I T H T H E A R M Y O F S H U M B H A A N D N I S H U M B H A
Shumbha and Nishumbha now take the

field against Chandika, Chamunda and
the shaktis.
CHAPTER 9
THE SLAYING OF NISHUMBHA
10. Chandika with numerous arrows quickly split
tempestuous shower of arrows on her.
the arrows shot by the two asuras and smote
The king (Suratha) said:
the two lords of asuras on their limbs with
1-3. Wonderful is this that you, adorable sir, have
her mass of weapons.
related to me about the greatness of the Devis
act in slaying Raktabija. I wish to hear further
what the very irate Shumbha and Nishumbha
did after Raktabija was killed.
The Rishi said:

4-8. After Raktabija was slain and other asuras were

killed in the fight, the asuras 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.
8. Shumbha also, mighty in valour, went

forward, surrounded by his own troops to
slay Chandika in this rage, after fighting
with the Mothers.
9. Then commenced severe combat

Folio:
Height: 23.2 cm
Width: 29.3 cm
Image:
Height: 18.6 cm
Width: 25.1 cm

between the Devi on one side and on
Unnumbered on reverse and inscribed 39
the other, Shumbha and Nishumbha
on cover sheet and with the subject of the
who, like two thunder-clouds,
painting: The shaktis do battle with the
rained a most
army of
Nishumbha
Cf. Aijazuddin 1977, Guler 41(xxi)
38
CHANDIKA FIGHTS WITH NISHUMBHA AND MAKES HIM HARMLESS
Chandika fights a duel with

Nishumbha and he falls fainting
to the ground.
11. Nishumbha, grasping a sharp sword and a
13. When his shield was slit and his sword too
shining shield, struck the lion, the great vehicle of
broken, the asura hurled his spear; and that
the Devi on the head.
missile also, as it advanced towards her, was split
12. When her vehicle was struck, the Devi quickly
into two by her discus.
cut Nishumbhas superb sword with a
14. Then the danava Nishumbha, swelling with
sharp-edged arrow and also his shield on which
wrath, seized a dart; and that also, as it came,
eight moons were figured.
the Devi powdered with a blow of her fist.

15. Then brandishing his club, he flung it
against Chandika; cleft by the trident
of the Devi, it also turned to ashes.
16. Then the Devi assailed the
heroic danava advancing with
battle-axe in hand, and laid him
low on the ground.

Folio:
Height: 23.2 cm
Width: 29.4 cm
Image:
Height: 18.6 cm
Width: 25.3 cm


painting: The
Mother makes Nishumbha fall
to the ground
Cf. Aijazuddin 1977, Guler 41(xxii)
39
S H U M B H A O N H I S B AT T L E C H A R I O T AT TA C K S C H A N D I K A ,
C H A M U N D A A N D S H I VA D U T I
Seeing his beloved brother on the ground,

the enraged Shumbha attacks again. His
opponents made a great noise that filled
the earth and sky: Chandika twanged her
bow and rang her bell, her lion roared,
Chamunda slapped the earth and the sky
with her hands, and Shivaduti burst into a
thunderous laughter.
17-18 When his brother Nishumbha of terrific
ten quarters of the sky with loud roars, which
prowess fell to the ground, (Shumbha) got
made the elephants give up their violent rut.
infuriated in the extreme, and strode forward to
Then Kali, springing upwards in the sky, (came
slay Ambika. Standing in his chariot and
down) and struck the earth with both her hands;
grasping excellent weapons in his long and
by its noise all the previous sounds were
incomparable eight arms, he shone by pervading
drowned. Shivaduti made a loud ominous peal of
the entire sky.
laughter, the asuras were frightened by those
sounds, and Shumbha flew into an extreme rage.
19-23 Seeing him approaching, the Devi blew her

conch, and made a twang of her bow-string,
which was unbearable in the extreme. And
(the Devi) filled all directions with the ringing of
her bell, which destroys
the strength of all the
daitya hosts. The lion filled
the heaven, the earth and the

Folio:
Height: 23.1 cm
Width: 29.3 cm
Image:
Height: 19 cm
Width: 25.7 cm

Numbered 40 on reverse and 41 on

cover sheet and inscribed with the
subject of the painting: Battle is joined
by the Mother with Nishumbha
[here the scribe is mistaken]
Cf. Aijazuddin 1977, Guler 41(xxiii)
40
THE GODDESS AND CHAMUNDA FIGHT WITH SHUMBHA
Chandika and Shumbha fight again and

again Shumbha is wounded and falls
fainting to the ground.
24. As Ambika said, O evil-natured one, stop, stop,
26. The interspace between the three worlds was
the devas stationed in the sky cheered her with
pervaded by Shumbhas lion-like roar, but the
the words, Be victorious.
dreadful thunder-clap (of the Devi) smothered
25. The spear, flaming most terribly and shining
that, O King.
like a mass of fire, which Shumbha hurled as he
27. The Devi split the arrows shot by Shumbha, and
approached was put out by a great firebrand
Shumbha also split the arrows discharged by her,
(from the Devi) in its progress.
(each with her and his) sharp arrows in hundreds
and thousands.
28. Then Chandika became angry and smote him

with a trident. Wounded therewith, he fainted
and fell to the ground.

Folio:
Height: 23.1 cm
Width: 29.3 cm
Image:
Height: 19 cm
Width: 25.4 cm

Numbered 41? on reverse and 42 on cover

painting: Nishumbha faints and falls to the
earth [again this is a mistake]
Cf. Aijazuddin 1977, Guler 41(xxiv)
41
N I S H U M B H A R E C O V E R S F R O M H I S S W O O N A N D AT TA C K S C H A N D I K A
Nishumbha meanwhile has recovered and

rejoins the fight under a multi-armed guise.
29. Then Nishumbha, regaining consciousness seized

his bow and struck with arrows the Devi and Kali
and the lion.
30. And the danuja-lord, the son of Diti, putting

forth a myriad arms, covered Chandika with
myriad discuses.
31. Then Bhagavati Durga, the destroyer of

difficulties and afflictions, became angry and
split those discuses and those arrows
with her own arrows.

Folio:
Height: 23 cm
Width: 29.3 cm
Image:
Height: 18.7 cm
Width: 25 cm

Numbered 44 [in error] on reverse and 43

on cover sheet and inscribed with the
subject of the painting: Nishumbha is
restored to consciousness
Cf. Aijazuddin 1977, Guler 41(xxv)
42
CHANDIK A FIGHTS WITH THE CHARIOTLESS NISHUMBHA
Chandika continues the fight with the

chariotless Nishumbha.
32. Thereupon Nishumbha, surrounded by the

daitya host, swiftly seizing his club, rushed
at Chandika to slay her.
33. As he was just rushing at her, Chandika clove his

club with her sharp-edged sword; and he took
hold of a dart.
34. As Nishumbha, the afflictor of the devas, was

advancing with the dart in hand,
Chandika pierced him in the heart
with a swiftly hurled dart.

Folio:
Height: 23 cm
Width: 29.3 cm
Image:
Height: 18.6 cm
Width: 25.2 cm


the painting: The battle with
without his chariot
Nishumbha
43
CHANDIK A AND THE SHAK TIS PUT AN END TO NISHUMBHA
Chandika and the shaktis put an end to

Nishumbha, as another identical demon
emerged from his dying body, and the
shaktis and Chamunda put an end to him.
35. From his (Nishumbhas) heart that was pierced
powdered on the ground by the blows from
Some asuras perished (themselves), some fled
by the dart, issued forth another person of great
the snout of Varahi. Some danavas were cut to
from the great battle, and others were devoured
strength and valour, exclaiming
pieces by the discus of Vaishnavi, and others
by Kali, Shivaduti and the lion.
(at the Devi) Stop.
36. Then the Devi, laughing aloud,

severed the head of him who issued
forth, with her sword. Thereupon
he fell to the ground.
again by the thunderbolt

discharged from the
palm of Aindri.
Here ends the ninth chapter called The Slaying

of Nishumbha of Devi Mahatmya in
Markandeya Purana.
37. The lion then devoured

those asuras whose necks
he had crushed with his
fierce teeth, and Kali and
Shivaduti devoured others.
38-41. Some great asuras perished,

being pierced through by the
spear of Kaumari. Others were
repulsed by (sprinkling of ) the
water purified by the
incantation of Brahmani.
Others fell, pierced by a
trident wielded by
Maheshvari; some were

Folio:
Height: 22.9 cm
Width: 29.3 cm
Image:
Height: 18.7 cm
Width: 25.2 cm

Numbered 42 [in error] on reverse and

45 on cover sheet and inscribed with
the subject of the painting: [Another]
Nishumbha is made with Nishumbhas form.
The slaying of Nishumbha. [End of] the
ninth chapter.
44
T H E A N G R Y S H U M B H A TA U N T S C H A N D I K A
Enraged by the death of his brother,

Shumbha taunts Chandika with being
dependent on others to fight her battles.
Chandika calmly withdraws all the shaktis
into her own being.
CHAPTER 10
with pride of strength, dont show your pride
who are but my own powers, entering into my
THE SLAYING OF SHUMBHA
(here). Though you are exceedingly haughty,
own self!
you fight resorting to the strength of others.
6. Then all those, Brahmani and the rest, were
The Rishi said:
The Devi said:
absorbed in the body of the Devi. Ambika alone
1-3. Seeing his brother Nishumbha slain, who was
4-5. I am all alone in the world here. Who else is there
then remained.
dear to him as his life, and his army being
The Devi said:
slaughtered, Shumbha angrily said, O Durga
7-8. The numerous forms which I projected by my
who are puffed up
power here - those have been withdrawn by me,
and (now) I stand alone. Be steadfast in combat.
besides me? See, O vile one, these Goddesses,

Folio:
Height: 22.9 cm
Width: 29.3 cm
Image:
Height: 18.9 cm
Width: 25.3 cm


the painting: Raja
Shumbha is angry with

Goddess and challenges her to fight
without her shaktis
Cf. Aijazuddin 1977, Guler 41(xxvi)
the
45
C H A N D I K A I S AT TA C K E D I N D I F F E R E N T WAY S B Y S H U M B H A
Shumbha tries various ways to

defeat Chandika.
The Rishi said:
12. Then the lord of daityas broke the divine
21. The daitya-king, wounded by the blow of her
9-10. Then began a dreadful battle between them
missiles, which Ambika discharged in hundreds,
palm fell on the earth, but immediately he
both, the Devi and Shumbha, while all the devas
with (weapons) that repulsed them.
rose up again.
and asuras looked on.
13. With fierce shout of hum and the like, the
11. With showers of arrows, with sharp

weapons and frightful missiles, both
Paramesvari playfully broke the excellent missiles
that he discharged.
engaged again in a combat that
14. Then the asura covered the Devi with hundreds
frightened all the worlds.
of arrows, and the Devi in wrath split his bow

with her arrows.
15. And when the bow was split the lord
of the daityas took up his spear. With a
discus, the Devi split that (spear)
also in his hand.
16. Next the supreme monarch of the
daityas, taking his sword bright like the
sun and shining shield bearing the images
of a hundred moons, rushed at the Devi at
that moment.
17. Just as he was rushing forward,
Chandika split his sword with sharp arrows
shot from her bow, as also his shield as
bright as the solar rays.

Folio:
Height: 23 cm
Width: 29.3 cm
Image:
Height: 19.3 cm
Width: 25.8 cm

18. With his steeds slain, with his bow broken,

without a charioteer, the daitya then grasped his

terrible mace, being ready to kill Ambika.
19. With sharp arrows, she split the mace of

Shumbha, who was rushing at her. Even then,

raising his fist, he rushed swiftly at her.
20. The daitya-king brought his fist down
on the heart of the Devi, and the Devi also
with her palm smote him on his chest.

the painting: Raja
Shumbha assumes five

Goddess
Cf. Aijazuddin 1977, Guler 41(xxvii)
different forms against the
46
C H A N D I K A A N D S H U M B H A I N A E R I A L C O M B AT
Chandika fights with Shumbha when he

takes to the sky and then being struck by
her he falls to the earth.
22. Seizing the Devi, he sprang up and mounted on

high into the sky. There also Chandika, without
any support, fought with him.
23. Then the daitya (Shumbha) and

Chandika fought, as never
before, with each other in the
sky in a close contact, which
caused surprise
to the Siddhas
and sages.
24. 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 on the earth.

Folio:
Height: 23 cm
Width: 29.3 cm
Image:
Height: 18.5 cm
Width: 25.2 cm


the painting: The Goddess fights with
Shumbha in the sky. The Mother hurls
Raja Shumbha to the ground
Cf. Aijazuddin 1977, Guler 41(xxviii)
47
C H A N D I K A AT TA C K S S H U M B H A I N T H E S K Y A N D K I L L S H I M
Chandika attacks Shumbha in the sky

and kills him as the rejoicing gods gather
above to congratulate her.
25. Flung thus, the evil-natured (Shumbha) reaching

the earth and raising his fist, hastily rushed
forward desiring to kill Chandika.
26. Seeing that lord of all the daitya-folk

approaching, the Devi, piercing him on the chest
with a dart, threw him down on the earth.
27. Pierced by the pointed dart of the Devi he fell

lifeless on the ground, shaking the entire earth
with its seas, islands and mountains.
28. When that evil-natured (asura) was slain, the

universe became happy and regained perfect
peace, and the sky grew clear.
29. Flaming portent-clouds that were in evidence

before became tranquil, and the rivers kept
within their courses when (Shumbha) was
stricken down there.
30. When he had been slain, the minds of all the

bands of devas became overjoyed, and the
Gandharvas sang sweetly.
31-32. 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.

Folio:
Height: 22.9 cm
Width: 29.2 cm
Image:
Height: 18.7 cm
Width: 25.3 cm


painting: End of the tenth chapter in the
Devi Mahatmya called the slaying of

King Shumbha
Cf. Aijazuddin 1977, Guler 41(xxix)
48
THE ASSEMBLED GODS PRAISE THE GODDESS
The assembled gods praise the Goddess.
CHAPTER 11
accomplishes every object, the giver of
HYMN TO NARAYANI
refuge, O three eyed Gauri!

11. Salutation be to you, O Narayani, you who
have the power of creation, sustentation and
The Rishi said:
destruction and are eternal. You are the
1-2. When the great lord of the asuras was

slain there by the Devi, Indra and other
substratum and embodiment of the
devas led by Agni, with their object
three gunas.
fulfilled and their cheerful faces
12. Salutation be to you, O Narayani,
illumining the quarters, praised her,
O you who are intent on saving the

dejected and distressed that take
Katyayani.
refuge under you. O you, Devi, who
The devas said:
remove the sufferings of all!
3. 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.

beyond praise, the ultimate utterance?
4. You are the sole substratum of the world,
7. When you have been lauded as the embodiment
because you subsist in the form of the earth.
of all beings, the Devi (the effulgent one), and
By you, who exist in the shape of water, all this
bestower of the enjoyment and liberation, what
(universe) is gratified, O Devi of inviolable valour!
words, however excellent, can praise you?
5. You are the power of Vishnu, and have endless
8. Salutation be to you, O Devi Narayani, O you who
valour. You are the primeval maya, which is the
abide as intelligence in the hearts of all creatures,
source of the universe; by you all this (universe)
and bestow enjoyment and liberation.
has been thrown into an illusion. O Devi. If you
9. Salutation be to you, O Narayani, O you who, in
become gracious, you become the cause of final
the form of minutes, moments and other
emancipation in this world.
divisions of time, bring about change in things,
6. All lords are your aspects O Devi; so are all
and have (thus) the power to destroy
women in the world, endowed with various
the universe.
attributes. By you alone, the Mother, this world
10. Salutation be to you O Narayani, O you who are
is filled. What praise can there be for you who are
the good of all good, O auspicious Devi, who
Folio:
Height: 22.9 cm
Width: 29.2 cm
Image:
Height: 19.1 cm
Width: 25.7 cm

Numbered 49 on reverse, without text
49
THE GODS PRAISE THE SHAKTIS
The gods praise the shaktis individually

and their weapons as well as all the
different forms of the Goddess.
13. Salutation be to you, O Narayani, O you who ride
16. Salutation be to you, O Narayani, O you who
in the heavenly chariot yoked with swans and
hold the great weapons of conch, discus, club
assume the form of Brahmani, O Devi, who
and bow, and take the form of Vaishnavi,
sprinkles water with Kusa grass.
be gracious.
14. Salutation be to you, O Narayani, O you who bear
the trident, the moon and the serpent, and ride a
grasp a huge formidable discus, and uplift the
big bull, and have the form of Maheshvari.
earth with thy tusk, O auspicious Devi, who has
a boar-like form.
are attended by peacock and cock, and bear a
18. Salutation be to you, O Narayani, O you who, in
great spear. O you, who are sinless and take the
the fierce form of a man-lion, put forth your
form of Kaumari.
efforts to slay the daityas, O you who possess the
benevolence of saving the three worlds.
19. Salutation be to you, O Narayani, you who have

a diadem and a great thunderbolt, are dazzling
with a thousand eyes, and took away the life of
Vrtra, O Aindri!
20. Salutation be to you, O Narayani, O you who in

the form of Shivaduti slew the mighty hosts of
the daitya, O you of terrible form and loud throat!

have a face terrible with tusks, and are adorned
with a garland of heads, Chamunda, O slayer
of Munda!
22. 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.
23. Salutation be to you, O Narayani, O you who are

intelligence and Sarasvati, O best one, prosperity,
consort of Vishnu, dark one, nature, be propitious.

Folio:
Height: 23 cm
Width: 29.3 cm
Image:
Height: 19.1 cm
Width: 25.7 cm


painting: The gods praise the shaktis and
their individual deeds and propitiate the
Goddess
Cf. Aijazuddin 1977, Guler 41(xxx)
24. O Queen of all, you who exist in the form of all,
32. Where rakshasas and snakes of virulent poison
and possess every might, save us from error, O
(are), where foes and hosts of robbers (exist),
Devi. Salutation be to you, Devi Durga!
where forest conflagrations (occur), there and in
25. May this benign countenance of yours adorned
the mid-sea, you stand and save the world.
with three eyes, protect us from all fears.
33. O Queen of the universe, you protect the
Salutation be to you, O Katyayani!
universe. As the self of the universe, you support
26. Terrible with flames, exceedingly sharp destroyer
the universe. You are the (goddess) worthy to be
of all the asuras, may your trident guard us from
adored by the Lord of the universe. Those who
fear. Salutation be to you, O Bhadrakali!
bow in devotion to you themselves become the
27. May your bell that fills the world with its ringing,
refuge of the universe.
and destroys the prowess of the daityas, guard us,
34. O Devi, be pleased and protect us always from
O Devi, as a mother protects her children,
fear of foes, as you have done just now by the
from all evils.
slaughter of asuras. And destroy quickly the sins
28. May your sword, smeared with the mire like
of all worlds and the great calamities which have
blood and fat of asuras, and gleaming with rays,
sprung from the maturing of evil portents.
be for our welfare, O Chandika, we bow to you.
35. O Devi you who remove the afflictions of the
29. When satisfied, you destroy all illness but when
universe, be gracious to us who have bowed to
wrathful you (frustrate) all the longed-for desires.
you. O you worthy of adoration by the dwellers of
No calamity befalls men who have sought you.
the three worlds, be boon-giver to the worlds.
Those who have sought you become verily a
refuge of others.
30. This slaughter that you, O Devi, multiplying your

one form into many, have now wrought on the
great asuras who hate righteousness, O Ambika,
which other (goddess) can do that work?
31. Who is there except you in the sciences, in the

scriptures, and in the Vedic sayings, the light of
the lamp of discrimination? (Still) you cause this
universe to whirl about again and again within
the dense darkness of the depths of attachment.
50
THE GODS REVERENCE THE GODDESS
She tells the gods to choose a boon and

they ask that she return to deliver the
world from demons in the future and
she tells them that she will do so.
The Devi said:
form on the earth, I shall slay the danavas, who
consisting of innumerable bees, I shall slay the
36-37. O Devas, I am prepared to bestow a boon.
are the descendants of Vipracitti.
great asura for the good of the world.
Choose whatever boon you desire in your mind,
44. When I shall devour the fierce and great asuras
54-55. And then people shall laud me every where
for the welfare of the world. I shall grant it.
descended from Vipracitti, my teeth shall become
as Bhramari. Thus whenever trouble arises due
The devas said:
red like the flower of pomegranate.
to the advent of the danavas, I shall incarnate and
38-39. O Queen of all, in this same manner, you must
45. Therefore when devas in heaven and men on the
destroy the foes.
destroy all our enemies and all the afflictions of
earth praise me, they shall always talk of me as
Here ends the eleventh chapter called Hymn to
three worlds.
the Red-toothed.
Narayani of Devi Mahatmya in Markandeya Purana.
The Devi said:
46. And again when rain shall fail for a period of
40-41. When the twenty-eighth age has arrived
hundred years, propitiated by the munis I shall be
during the period of Avaisvasvata Manu, two
born on the drought-ridden earth, but not
other great asuras, Shumbha and Nishumbha will
womb-begotten.
be born.
47. Then I shall behold the munis with a hundred
42. Then born from the womb of Yasoda, in the
home of cowherd Nanda, and dwelling on the
hundred-eyed.
Vindhya mountains, I will destroy them both.
48. At that time, O devas, I shall maintain the whole
43. And again having incarnated in a very terrible
eyes and so mankind shall glorify me as the
world with life-sustaining vegetables, born out of
my own (cosmic) body, till rains set in.
49. I shall be famed on the earth then as

Sakambhari. At that very period I shall slay the
great asura named Durgama.
50-53. Thereby I shall have the celebrated name of

Durgadevi and again, assuming a terrible form on
the mountain Himalaya, I shall destroy the
rakshasas for the protection of the munis. Then
all the munis, bowing their bodies reverently,
shall praise me, and thereby I shall have the
celebrated name of Bhimadevi. When the (asura)
named Aruna shall work great havoc in the three
worlds, having taken a (collective) bee-form,

Folio:
Height: 22.9 cm
Width: 29.3 cm
Image:
Height: 18.9 cm
Width: 25.4 cm


painting: The gods praise the Mother
Cf. Aijazuddin 1977, Guler 41(xxxi)
51
THE GODS SING A HYMN OF PR AISE TO THE GODDESS
She tells them that whoever prays to her

or recites or listens to her mahatmya every
day or on the auspicious three days of the
fortnight shall be blessed by her.
CHAPTER 12
EULOGY OF THE MERITS
10. When sacrifice is offered, during worship, in the
never forsake and there my presence is certain.
fire-ceremony, and at a great festival, all of this
The Devi said:
poem about my acts must be chanted and heard.
1-2. And whoever with a concentrated mind shall
11. I will accept with love the sacrifice and worship
pray to me constantly with these hymns, I shall
that are made and the fire-offering that is offered
without doubt put down every trouble of his.
likewise, whether they are done with due
3. And those who shall laud (the story of ) the
knowledge (of sacrifice) or not.
destruction of Madhu and Kaitabha, the
12-13. During autumnal season, when the great
slaughter of Nishumbha likewise.
annual worship is performed, the man hearing
4-6. And those also who shall listen with devotion
this glorification of mine with devotion shall
to this sublime poem on my greatness on the
certainly through my grace, be delivered without
eighth, the fourteenth and on the ninth days
doubt from all troubles and be blessed with
of the fortnight with concentrated mind, to them
riches, grains and children.
nothing wrong shall happen, nor calamities that
14. Hearing this glorification and auspicious
arise from wrong doings nor poverty and
appearances of mine, and my feats of prowess in
never separation from beloved ones. He
battles, a man becomes fearless.
shall not experience fear from enemies,
15. Enemies perish, welfare accrues and the family
or from robbers and kings, or from weapon,
rejoices for those who listen to this glorification
fire and flood.
of mine.
7. Hence this poem of my greatness must
16. Let one listen to this glorification of mine every
be chanted by men of concentrated
where, at a propitiatory ceremony, on seeing a
minds and listened to always with
bad dream, and when there is the great evil
devotion; for it is the supreme
influence of planets.
course of well-being.
17. (By that means) evil portents subside, as also
8. May this poem of my glories
the unfavourable influence of planets, and the
quell all epidemic calamities, as
bad dream seen by men turns into a good dream.
also the threefold natural

calamities.
9. The place of my sanctuary where this
poem is duly chanted everyday, I will
18. It creates peacefulness in children possessed by

the seizers of children (i.e. evil spirits), and it is the
best promoter of friendship among men when
split occurs in their union.

Folio:
Height: 22.8 cm
Width: 29.3 cm
Image:
Height: 18.6 cm
Width: 25.1 cm


painting: The gods praise
Bhagavati
19. It diminishes most effectively the power of all
He who is (lost) on a lonesome spot in a forest,
men of evil ways. Verily demons, goblins, and
or is surrounded by forest fire, or who is
ogres are destroyed by its mere chanting.
surrounded by robbers in a desolate spot, or
20-30. This entire glorification of mine draws (a
who is captured by enemies, or who is pursued
devotee) very near to me. And by means of finest
by a lion, or tiger, or by wild elephants in a forest,
cattle, flowers, arghya and incenses, and by
or who, under the orders of a wrathful king, is
perfumes and lamps, by feeding Brahmins, by
sentenced to death, or has been imprisoned, or
oblations, by sprinkling (consecrated) water,
who is tossed about in his boat by a tempest in
and by various other offerings and gifts (if one
the vast sea, or who is in the most terrible battle
worships) day and night in a year - the
under a shower of weapons, or who is amidst all
gratification, which is done to me, is attained
kinds of dreadful troubles, or who is afflicted with
by listening but once to this holy story of mine.
pain - such a man on remembering this story of
The chanting and hearing of the story of my
mine is saved from his strait. Through my power,
manifestations remove sins, and grants perfect
lions etc., robbers and enemies, flee from a
health and protects one from evil spirits; and
distance from him who remembers this
when my martial exploit in the form of the
story of mine.
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 Brahma bestow a pious mind.
52
T H E G O D S R E V E R E N C E T H E LOT U S L E F T BY T H E D I S A P P E A R I N G
G O D D E S S A N D D E PA R T T H E M S E LV E S
The gods reverence the lotus left

by the disappearing Goddess and
depart themselves.
The Rishi said:

31-32. Having spoken thus the adorable Chandika,

fierce in prowess, vanished on that very spot even
as the devas were gazing on her.

Folio:
Height: 22.8 cm
Width: 29.3 cm
Image:
Height: 18.8 cm
Width: 25.4 cm


painting: The gods consider the lotus seat
left by the
Mother. The assembly of the
gods reverence
53
THE DEMONS RE TURN TO THE UNDERWORLD
A S T H E G O D S R E J O I C E I N H E AV E N
The gods retake their place in heaven

and the surviving demons return to the
underworld.
33. Their foes having been killed, all the devas also

were delivered from fear; all of them resumed
their own duties as before and participated in
their shares of sacrifices.
34-35. When the exceedingly valorous Shumbha

and Nishumbha, the most fierce foes of devas,
who brought ruin on the world and who were
unparallelled in prowess, had been slain by
the Devi in battle, the remaining daityas went
away to Patala.

Folio:
Height: 22.9 cm
Width: 29.3 cm
Image:
Height: 18.9 cm
Width: 25.4 cm


painting: Indra and the gods depart for
the heaven of Indra with its apsarases and
the remaining demons to their underworld
Patala
54
M E D H A S T E L L S S U R AT H A A N D S A M A D H I T H AT T H I S I S
THE END OF THE STORY
Medhas tells the two seekers after

knowledge that the Goddess is the cause
of their illusion of attachment and the
means, if they worship her, of
escaping from it.
36. Thus O King, the adorable Devi, although eternal,
and in times of misfortune, she herself becomes
the goddess of misfortune, and brings about ruin.
incarnating again and again, protects the world.
37. By her this universe is deluded, and it is she
41. When praised and worshipped with flowers,
who creates this universe. And when entreated,
incense, perfumes, etc., she bestows wealth and
she bestows supreme knowledge, and when
sons, and a mind bent on righteousness and
propitiated, she bestows prosperity.
prosperous life.
38. By her, the Mahakali, who takes the form of the
Here ends the twelfth chapter called Eulogy of the
great destroyer at the end of time, all this cosmic
Merits of Devi Mahatmya in Markandeya Purana.
sphere is pervaded.
39. She indeed takes the form of the great destroyer

at the (proper) time. She, the unborn, indeed
becomes this creation (at the time proper for
re-creation), She herself, the
eternal Being, sustains the
beings at (another) time.
40. In times of prosperity,

she indeed is Lakshmi,
who bestows prosperity
in the homes of men;

Folio:
Height: 22.9 cm
Width: 29.3 cm
Image:
Height: 18.6 cm
Width: 25.3 cm


the painting: Suratha and the merchant
Markandeya [what to do].

Markandeya tells them
Cf. Aijazuddin 1977, Guler 41(xxxii)
petition
55
S U R AT H A A N D S A M A D H I D O H O M A G E T O M E D H A S
B E F O R E T H E I R D E PA R T U R E
Suratha and Samadhi do homage to

Medhas before their departure to go
and worship the goddess.
CHAPTER 13
Markandeya said:
THE BESTOWING OF BOONS ON SURATHA
6-8. O great sage, King Suratha who had become
AND THE MERCHANT
despondent consequent on his excessive
attachment and the deprivation of his kingdom,
The Rishi said:
and the merchant, having heard this speech
1-2. I have now narrated to you, O King, this sublime
prostrated before the illustrious Rishi of severe
penances and immediately repaired to
perform austerities.
poem on the glory of the Devi.
3. The Devi is endowed with such majestic power.

By her this world is upheld. Knowledge is
similarly conferred by her, the illusory power of
Bhagavan Vishnu.
4. 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).
5. O great King, take refuge in her, the supreme

Ishvari. She indeed when worshipped bestows on
men enjoyment, heaven and final release
(from transmigration).

Folio:
Height: 22.8 cm
Width: 29.5 cm
Image:
Height: 18.7 cm
Width: 25.3 cm


painting: Suratha and the merchant take
leave of Markandeya
Cf. Aijazuddin 1977, Guler 41(xxxiii)
56
T H E G O D D E S S A P P E A R S T O S U R AT H A A N D S A M A D H I
AND GRANTS THEM A BOON
The king and the merchant have left

Medhass hermitage and go to the banks
of a river where they construct an image of
the Goddess and worship her diligently for
three years with the appropriate prayers,
penance and sacrifices. She appears to
them and grants each of them a boon.
9. Both king and the merchant, in order to obtain
The Devi said:
28-29. Having thus gained the boon from the Devi,
a vision of Amba, stationed themselves on the
19-21. O King, after slaying your foes in a few days,
Suratha, the foremost of Ksatriyas, shall obtain
sand-bank of a river and practised penances,
you shall obtain your own kingdom and it shall
a new birth through Surya (and of his wife
chanting the supreme Devi-sukta (hymn to
last with you there.
Savarna), and shall be the Manu named Savarni.
the Devi).
22-23. And, when you are dead, you shall gain
Here ends the thirteenth chapter called The
10. Having made an earthen image of the Devi on
another birth from the Deva Vivasvat (Sun), and
bestowing of boons to Suratha and the merchant of
the sands of the river, they both worshipped her
shall be a Manu on earth by name Savarni.
Devi Mahatmya in Markandeya Purana. Here ends
with flowers, incense, fire and libation of water.
24-25. And, O the best of merchants, I grant you
11. Now abstaining from food, and now restraining
the boon which you have
in their food, with their minds on her and with
desired of me. (Supreme)
concentration, they both offered sacrifices
knowledge shall be
sprinkled with blood drawn from their
yours, for your
own bodies.
self-realisation.
12. When they with controlled minds had
Markandeya said:
propitiated her thus for three years, Chandika,
26-27. Having thus
the upholder of the world, was well pleased
granted
and spoke to them in visible form.
them both
The Devi said:
the boon that each
13-15. What you solicit, O King, and you, the
desired, the Devi
delight of your family, receive all that from me.
disappeared forthwith,
Well-pleased I bestow those to you both.
as they were extolling
Markandeya said:
her with devotion.
the Devi Mahatmya of 700 Mantras.

Folio:
Height: 22.8 cm
Width: 29.3 cm
Image:
Height: 19 cm
Width: 25.4 cm

16-17. Then the King chose a kingdom,

imperishable even in another life, and in this
life itself, his own kingdom wherein the power
of his enemies is destroyed by force.
Numbered 57 on reverse, cover sheet

unnumbered but intended for 58 and
18. Then the wise merchant also, whose mind
inscribed with the ending of the text and
was full of dispassion for the world, chose
the colophon of the thirteenth chapter
that knowledge which removes the
attachment (in the form of ) mine and I.
named the boons of
Suratha and the
merchant
Cf. Aijazuddin 1977, Guler 41(xxxiv)
BIBLIOGRAPHY
Ahluwalia, R., Rajput Painting: Romantic, Divine
Dehejia, V., Devi the Great Goddess: Female Divinity
and Courtly Love from India, British Museum Press,
in South Asian Art, Smithsonian Institution,
London, 2008
Washington, 1999
Archer, W.G., Indian Paintings from the Punjab Hills,
Goswamy, B.N, Essence of Indian Art, Asian Art
Sotheby Parke Bernet, London and New York, Oxford
Museum of San Francisco, San Francisco, 1986
University Press, Delhi, 1973

Goswamy, B.N., and Bhatia, U., Painted Visions: the
Aijazuddin, F. S., Pahari Paintings and Sikh Portraits
Goenka Collection of Indian Paintings, New Delhi, 1999
Copyright images: Simon Ray

Copyright text: J. P. Losty and Simon Ray
No part of this publication may be
reproduced, stored or introduced
into a retrieval system, or transmitted
in any form, either electronic or
mechanical without prior written
permission of Simon Ray.
in the Lahore Museum, Sotheby Parke Bernet,

London, 1977
Goswamy, B.N., and Fischer, E., The First Generation

after Manaku and Nainsukh of Guler, in Beach, M.C.,
Bautze, J., Lotosmond and Lwenritt: Indische
Fischer, E., and Goswamy, B.N., Masters of Indian
Miniaturmalerei, Linden Museum, Stuttgart, 1991
Painting, Artibus Asiae, Zurich, 2011, pp. 687-718
Carr, Patrick, Dieux, tigres et amours. Miniatures
Goswamy, B.N., Ohri, V.C., and Ajit Singh A
indiennes du XVe au XXe sicle, Spain, 1993
Chaurapancasika style Manuscript from the Pahari

Area: Notes on a Newly-discovered Devi Mahatmya
Coburn, Thomas B., Encountering the Goddess: a
in the Himachal Pradesh State Museum, Simla, in
Translation of the Devi Mahatmya and a Study of its
Lalit Kala, vol. 21, 1985, pp. 8-21
Interpretation, Albany, 1991 (Delhi, 1992)

Leach, L.Y., Indian Miniature Paintings and Drawings:
Coburn, Thomas B., The Threefold Vision of the Devi
the Cleveland Museum of Art Catalogue of Oriental Art,
Mahatmya, in Dehejia 1999, pp. 37-57
Part One, Cleveland, 1986

Poster, Amy G., et al., Realms of Heroism: Indian
Paintings at the Brooklyn Museum, New York, 1994
Published by
Simon Ray
First published
May 2016
Design by Peter Keenan

Image scanning by Richard Harris
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A PICTURE BOOK OF THE

21 KING STREET, ST. JAMESS

TELEPHONE +44 (0)20 7930 5500

A PICTURE BOOK OF THE

I have great pleasure in presenting this catalogue illustrating a wonderful group

56 folios out of an original 59

The Sanskrit hymn Devi Mahatyma, the great text summing

India (Kangra), circa 1810

Like all Puranic texts, it is told at several removes, originally

Consequently she is said to be both eternal and born in

in Dehejia 1999, pp. 119-35), but in the 18th century

Chandigarh Museums and dated 1781. The Lahore pages

Various series of this key text were prepared at this time

Our series contains 56 out of an original 59 pictures, normally

Other series were also made between 1780 and 1800

Based on those numbers three folios are missing (nos. 14, 19

1 Leach 1986 (no. 116); Bautze 1991, no.20; Carr 1993,

All these sets are normally attributed to Guler since that

chin, which is reminiscent of the painted Nala-Damayanti

in takri script for those ignorant of Sanskrit or even in

Our set was clearly made for a different purpose. The

3 Such as the blue-bordered pages in the

Inscription of cover sheet of catalogue no. 6.,

Metzger collection (Bautze 1991, nos. 15-18).

Vishnu lies asleep on the cosmic snake Shesha

manuscripts allowed people to

Ganesh is the god of beginnings and is

India (Kangra), circa 1810

Opaque pigments and gold and silver

Inscribed 1 on the cover sheet: 1.

The sage Markandeya, the narrator of the

Listen, while I describe in detail about his birth,

how Savarni, illustrious son of Surya, became the

lord of the (eighth) Manvantara by the grace

India (Kangra), circa 1810

Opaque pigments and gold and silver

Numbered 1 on reverse and on the cover

The great king Suratha has been beaten

4-5. In former times there was a king named

10-11. He saw there the hermitage of Medhas - the

Suratha, born of the Chitra dynasty, ruling over

supreme among the twice-born - inhabited by

the whole world in the period of Svarocisa. He

wild animals which were peaceful, and graced

protected his subjects duly like his own children.

by the disciples of the sage. Entertained by the

At that time the kings, who were the destroyers

sage, Suratha spent some time moving about in

of the race of the Kolavidhs, became his enemies.

the hermitage of the great sage.

6-7. He, the wielder of powerful weapons, fought a

12-16. There then overcome with attachment, he fell

battle with the destroyers of the Kolavidhs, but

into the thought, I do not know whether the

was defeated by them though they were a small

capital (which was) well guarded by my ancestors

force. Then he returned to his own city, and

and recently deserted by me is being guarded

ruled over his own country. Then that