The Devi Mahatmya

Table of Contents
General Rules For Reading Sri Sri Chandi
Introduction
The Indian Concept of the Divine Mother
Hymn to the Mother
Devi Mantras (For Japa)
Atha Sapthashloki Durga
Rigvedoktam Devi Suktam
Devi Suktam
Atha Devyaah Kavacham
Atha Argalaa Stotram
Atha Kilaka Stotram
Atha Rigvedoktam Ratri Suktam
1. Sri Durga Saptasati (Sanskrit)
1. Sri Durga Saptasati (English)
2. Madhyama Charitam (Sanskrit)
2. Madhyama Charitam (English)
Chapter 3 (Sanskrit)
Chapter 3 (English)
Chapter 4 (English)
5. Uttara Charitam (Sanskrit)
5. Uttara Charitam (English)
Chapter 6 (English)
Chapter 7 (English)
Chapter 8 (English)
Chapter 9 (English)
Chapter 10 (English)
Kshama Prarthana (Sanskrit)
Kshama Prarthana (English)
Sri Devi Ashtotthara Satha Namavali

Sri Lakshami Ashtotthara Satha Namavali
Sri Saraswathy Ashtotthara Satha Namavali
Navaratri Messages
Dussera Message
A Message To Mothers
Navaratri Durga Puja, Its Significance
The True Significance of Devi Puja
Durga Puja
Devi Worship
Significance of Devi Worship
Worship of Divine Power
Enthrone Love In Your Heart
Strive For The Ideal
Worship of Divine Mother
The Ascent of Man
Devi Kirtans
Devi Arati
GENERAL RULES FOR READING
SRI SRI CHANDI
In the morning after taking bath and finishing one’s daily Puja (Sandhya etc.), one
should sit on a clean and pure Asana (seat) facing North or East with mind
concentrated and full of Bhakti (devotion). Sri Sri Chandi should be read with firm
faith, devotion and correct pronunciation. During the time of reading, one should
not talk, think, sleep, sneeze, yawn or spit, but read with full concentration on
Devi in the form which appeals to him. He should not stop in the middle of a
chapter and the book should be placed on a stand, preferably a copper plate. At
the beginning and end of each chapter bells are to be rung. Before reading, it is
necessary to do the Sankalpa and Sri Devi Puja. Tuesday, Friday and Saturday are
specially auspicious in a week for the reading of Sri Sri Chandi. Devi Tithis are
Ashtami, Navami and Chaturdasi. The reading should be in the following order:—
1. Devi Suktam, 2. Kavacham, 3. Argala Stotra, 4. Keelakam, 5. Ratri Suktam, 6.

Devi Mahatmya, 7. Phala Sruti and 8. Kshama Prarthana.
Sri Sri Chandi is divided into three parts:—
l. Prathama (first), 2. Madhyama (middle) and 3. Uttara (final).
The first chapter contains the glory of Maha Kaali, the 2nd, 3rd and the 4th
chapters glorify Sri Maha Lakshmi, and the last nine chapters from the 5th to the
13th, glorify Sri Maha Sarasvati. He who reads Sri Sri Chandi with faith and
devotion attains health, wealth, long life and salvation.
1. Devi Suktam (According to Rig Veda)
The 8 Slokas composed by Vak, the daughter of Maharshi Ambharin, are from the
Rig Veda, 10th Mandala, 10th Anuvaka, 125th Sukta. These Slokas express the
truth realised by Vak, who identifies herself as Brahma Sakti, and expresses
herself as 11 Rudras, 8 Vasus, 12 Adityas and all the Devas,—Indra, Agni and
Asvini Kumaras—who are sustained by Her and She is the source, substratum and
support of the whole world. She is verily Brahmasvarupini.
2. Devi Kavacham
The Devi Kavacham consisting of 61 Slokas is in Markandeya Puranam. This

Kavacham (armour) protects the reader in all parts of his body, in all places and in
all difficulties. Every part of the body is mentioned and Devi, in all different forms,
is being worshipped. Further, Devi, in different names, is prayed to for happiness,
wealth, health, power and prosperity.
3. Argala Stotra
Here Rishi Markandeya is telling his disciples in 27 inspiring couplets on the

greatness of Devi. She has been described in all aspects and names and at the end
of each Sloka, prayer is offered to Devi for material prosperity, physical fitness,
fame and victory.
4. Keelakam
Here also Rishi Markandeya tells his disciples in 16 Slokas the ways and means of
removing obstacles faced by devotees while reading Devi Mahatmya. Reading of
Keelakam brings blessings of Devi and spiritual harmony and peace of mind and
success in all pursuits.
5. Ratri Suktam
Ratri Suktam (8 Slokas) has been taken from Rig Veda, 10th Mandala, 10th
Anuvaka, 127th Sukta, which shows that Devi was worshipped from time
immemorial. Devi is described as the all-pervading Supreme Lord of the Universe
appearing in Omkara. Ratri means She who fulfils our prayers.
INTRODUCTION
The Devi Mahatmya or the Durga Saptasati is a unique book in this world. It is the
base and the root of the religion of the Saktas. It is a Kamadhenu for one and all;
it gives whatever man wants. It gives Bhakti in this world and Mukti afterwards. It
is a powerful reservoir of Mantras from the beginning to the end. Every verse of
this text is a dynamic force which acts powerfully in overhauling the nature of
man.
The first verse of the text implies that the whole book is an explanation of the
root of the Devi-Mantra, viz., “Hreem”. There are many commentaries on this text
which explain it either in a mystical way or in the ordinary manner. Whatever be
the case, the Mantras of the Saptasati are not to be neglected by one who wishes
to lead a good and peaceful life in this world.
The conception of the Infinite as Mother is not an altogether meaningless one.

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

following manner of division of chapters: l, 2, 1, 4, 2, 1, 2—first; second and third;
fourth; fifth, sixth, seventh and eighth; ninth and tenth; eleventh; twelfth and
thirteenth. This is the traditional rule. The Saptasati may be read with any motive
in the mind, and that shall be fulfilled. Read it for any purpose in life, and that you
shall have. Read it for the sake of Spiritual Knowledge, and you will be blessed
with it. Since Sakti is the basis for all Ichcha (Desire), Jnana (Knowledge) and Kriya
(Action), man cannot fall outside the realm or the kingdom of Sakti. The whole
man is but Sakti, and hence he shall have everything through worship of Sakti.
May the blessings of Devi Durga be upon you all! May She bless you all with
spiritual illumination and Self-realisation!
THE INDIAN CONCEPT OF THE DIVINE MOTHER
Navaratri Message delivered by Sri Swami Sivanandaji Maharaj in 1953.
Since the dawn of civilisation, when the primitive man lived in a matriarchal
society, the worship of the Divine Mother came into practice. Later on, as
civilisation progressed, the matriarchal pattern gradually faded out, and the
father became the head of the family unit, where he was treated as the man in
authority and to whom every one looked for guidance and approval.
Consequently there was a change in the concept of God as such; the Fatherhood
of God was established. But Mother-worship persisted simultaneously, since this
concept was psychologically more appealing to the devotee, the Mother being
nearest in filial affection to the child. Subsequently, a sympathetic harmony
between the Motherhood and Fatherhood of God was developed by the Hindu
religion; the people worshipped Sita and Rama, or Radha and Krishna, together.
The concept of the human mind is based on relative experience. Subjective

idealism, therefore, in its initial stages, takes the aid of objective and relative
analogies. God is neither limited to abstract or concrete concepts. But it is easier
to establish a conscious relationship with the Providence in terms of benevolent
fatherhood or affectionate, kindly motherhood than by the concept of an
unfathomable void. God is devoid of qualities, in reality, but a relative
superimposition of the positive ideals of goodness and virtue is essential for self-
culture and spiritual progress of the aspirant.
Mother is very kind to her child. You are more free with your mother than with
anybody else. It is the mother who protects you, nourishes you, consoles you,
cheers you and nurses you. She is your first preceptor. She sacrifices her all for
the sake of her children. In the spiritual field also, the aspirant has very intimate
relationship with the Divine Mother.
The Upasana or the worship of the Universal Mother leads to the attainment of
the knowledge of the Self. The Yaksha Prasna in Kenopanishad supports this view.
Approach Her with an open heart. Lay bare your mind with frankness and
humility. Let your thoughts be pure and sublime. Become as simple as a child.
Pulverise your individual entity, the egoistic nature, cunningness, selfishness and
crookedness. Make a total unreserved, ungrudging self-surrender to Her. Chant
Her Mantras. Worship Her with faith and unflinching devotion.
Durga Puja or Navaratri is the most suitable occasion for doing intense Sadhana.
These nine days are very sacred to Mother. Plunge yourself in Her worship. It is an
occasion symbolising the victory of the higher, divine forces over the lower,
negative qualities that find their expression in injustice, oppression,
aggrandisement, greed, selfishness, hatred and a host of other undivine forces
that add to the suffering of man.
Worship the Mother in all Her manifestations. She is the creative aspect of the
Absolute. She is symbolised as Cosmic Energy. Energy is the physical ultimate of
all forms of matter and the sustaining force of the Spirit. Energy and Spirit are
inseparable. They are essentially one. The five elements and their combinations
are the external manifestations of the Mother. Intelligence, discrimination,
psychic power and will are Her internal manifestations. Humanity is Her visible
form. Service of humanity is, therefore, the worship of the Divine Mother.
Feel that the Mother sees through your eyes, hears through your ears, and works
through your hands. Feel that the body, mind, Prana, intellect and all their
functions are Her manifestations. The one, universal life throbs in the heart of all.
How can there be any room for hatred and selfishness, when by hating another
you are but denying your own self. Drive deep this consciousness within your
heart. Always meditate and practise this ideal of divine oneness.
Mother’s grace is boundless. Her mercy is illimitable. Her knowledge is infinite.

Her power is immeasurable. Her glory is ineffable. Her splendour is indescribable.
She gives you Bhukti (material prosperity) and Mukti (liberation) also. She is
pleased with a little purity of heart. The sacred Durga Puja is approaching. Do not
lose this glorious opportunity. Make a definite and sincere attempt to obtain the
grace of the Mother. She will transform your entire life, and bless you with the
milk of divine wisdom, spiritual insight and Kaivalya.
The Worship of the Divine Mother

Devi is synonymous with Sakti or the Divine Power that manifests, sustains and
transforms the universe as the one unifying force of Existence. In fact, worship of
Devi is not sectarian; it does not belong to any cult. By Devi or Sakti we mean the
presupposition of all forms of existential power, the power of knowledge, of
omniscience. These powers are the glorious attributes of God—you may call Him
Vishnu or Siva or as you like. In other words, Sakti is the very possibility of the
Absolute’s appearing as many, of God’s causing this universe. Sakti and Sakta are
one; the Power and the one who possesses the Power cannot be separated; God
and Sakti are like fire and heat of fire.
Devi-worship or Sakti-worship is therefore worship of God’s glory, of God’s

greatness and supremacy. It is adoration of the Almighty. It is unfortunate that
Devi is misunderstood as a blood-thirsty Hindu-Goddess. No, Devi is not the
property of the Hindu alone. Devi does not belong to any religion. Devi is the
conscious power of the Deva. Let this never be forgotten. The words Devi, Sakti
etc. and the ideas of the different forms connected with these names are
concessions given to the limitations of human knowledge, human comprehension.
Bhagavan Sri Krishna says in the Gita, ‘This is only My lower nature Sakti; beyond
this is my higher nature, the Original Sakti, the life-principle which sustains this
entire universe’. The Upanishad says, “The Para Sakti, the Supreme Power of this
God, is heard of in various ways; this Power is the nature of God manifesting as
knowledge, strength and activity.” Truly speaking all beings of the universe are
Sakti worshippers, for there is none who does not love and long for power in
some form or other. Physicists and scientists have proved now that everything is
pure imperishable energy. This energy is only a form of Divine-Sakti which exists
in every form of existence.
Since Sakti cannot be worshipped in its essential nature, it is worshipped as

conceived of in its manifestations viz., creation, preservation and destruction.
Sakti, in relation to these three functions, is Sarasvati, Lakshmi and Kaali. These,
as is evident, are not three distinct Devis, but the one formless Devi worshipped
in three different forms. Durga Puja or Navaratri is the festive occasion of the
‘nine-day-worship of Maha-Kaali, Maha-Lakshmi and Maha-Sarasvati’, the Divinity
of the Universe adored in three ways.
Sarasvati is cosmic Intelligence, cosmic Consciousness, cosmic Knowledge.
Worship of Sarasvati is necessary for Buddhi-Suddhi, Viveka Vichara-Sakti, Jnana,
self-illumination. Lakshmi does not mean more material wealth like gold, cattle
etc. All kinds of prosperity, glory, magnificence, joy, exaltation, greatness, come
under the grace of Goddess Lakshmi. Sri Appayya Dikshitar calls even final
Liberation as ‘Moksha-Samrajya Lakshmi’. Hence worship of Lakshmi means the
worship of Divinity, the power that dissolves multiplicity in unity. The worship of
Devi is therefore the explanation of the entire process of spiritual Sadhana in all
its aspects.
During Durga Pula or Navaratri observe strict Anushtana and purify your inner
spiritual nature. This is the most auspicious time in the year for Mother-Worship.
Read Saptasati or Devi Mahatmya and Lalita Sahasranama. Do Japa of the Mantra
of Devi. Perform formal worship with purity, sincerity and absolute devotion. Cry
for the Darshan of Mother Devi. The Divine Mother will bless you with the
knowledge, the peace and the joy that know no end. May the Divine Mother
Durga establish righteousness or Dharma in the World! May She destroy all dark
hostile forces that disturb the peace of the world! May She remove all sorts of
epidemics and famine from the land! May She bring supreme peace, prosperity
and undying bliss to all Her children of this world! May She transmute the Asuras
or the demons or people with diabolical tendencies into Sattvic men! May She
annihilate the Asuric tendencies, such as lust, anger, pride, hypocrisy, etc. in
human beings, which represent Madhu Kaitabha, Mahisha, Sumbha and
Nisumbha!
May She give the milk of divine wisdom to Her children and lift them up to the
magnanimous heights of divine splendour and glory, the imperishable state of
Kaivalya and eternal sunshine!
HYMN TO THE MOTHER
या कुन्दे न्दु तुषारहारधवला या शुभ्रवस्त्रावृता
या वीणावरदण्डमण्डण्डतकरा या श्वेतपद्मासना।
या ब्रह्माच्युतशंकरप्रभृतततभदे वैः सदा पूतिता
सा मां पातु सरस्वती भगवती तनैः शेषिाड्यापहा ।।
माता मरकतश्यामा मातङ्गी मदशातलनी ।
कटाक्षयतु कल्याणी कदम्बवनवातसनी ।।
िय मातङ्गतनये िय नीलोत्पलद् युते ।
िय सङ्गीतरतसके िय लीलाशुकतप्रये ।।
DEVI MANTRAS
(FOR JAPA)
ॐ नमश्चण्डण्डकाय
ॐ ऐं ह्ीं क्ीं चामुण्डाय तवच्चे
ॐ श्रीदु गाा य नमैः
ॐ श्रीमहालक्ष्म्य नमैः
ॐ श्रीसरस्वत्य नमैः
ॐ दु गाां दे वीं शरणमहं प्रपद्ये
ॐ नीलां दे वीं शरणमहं प्रपद्ये

अथ सप्तश्लोकी दु र्गा
तशव उवाच-
दे तव त्वं भक्तसुलभे सवाकायातवधातयतन ।
कलौ तह कायातसद्ध्यर्ामुपायं ब्रूतह यत्नतैः ।।
दे व्युवाच-
शृणु दे व प्रवक्ष्यातम कलौ सवेष्टसाधनम् ।
मया तवव स्नेहेनाप्यम्बास्तुततैः प्रकाश्यते ।।
ॐ अस्य श्रीदु गाा सप्तश्लोकीस्तोत्रमन्त्रस्य नारायण ऋतषैः ,
अनुष्टु प् छन्दैः , श्रीमहाकालीमहालक्ष्मीमहासरस्वत्यो दे वताैः
श्रीदु गाा प्रीत्यर्ां सप्तश्लोकीदु गाा पाठे तवतनयोगैः ।
ॐ ज्ञातननामतप चेतां तस दे वी भगवती तह सा ।

बलादाकृष्य मोहाय महामाया प्रयच्छतत ।। १ ।।
दु गे स्मृता हरतस भीततमशेषिन्ोैः

स्वस्ैः स्मृता मततमतीव शुभां ददातस ।
दाररद्र्यदु ैः खभयहाररतण का त्वदन्या
सवोपकारकरणाय सदार्द्ातचत्ता ।। २ ।।
सवामङ्गलमाङ्गल्ये तशवे सवाा र्ासातधके
शरण्ये त्र्यम्बके गौरर नारायतण नमोऽस्तु ।। ३ ।।
सवामङ्गलमाङ्गल्ये तशवे सवाा र्ासातधके
शरण्ये त्र्यम्बके गौरर नारायतण नमोऽस्तु ते ।। ४ ।।

सवास्वरूपे सवेशे सवाशण्डक्तसमण्डिते ।
भयेभ्यस्त्रातह नो दे तव दु गे दे तव नमोऽस्तु ते ।। ५।।
रोगानशेषानपहं तस तुष्टा
रुष्टा तु कामान् सकलानभीष्टान् ।
त्वामातश्रतानां न तवपन्नराणां
त्वामातश्रता ह्याश्रयतां प्रयाण्डन् ।। ६।।
सवाा बाधाप्रशमनं त्रलोक्यस्याण्डखलेश्वरर ।
एवमेव त्वया कायामस्मद्वररतवनाशनम् ।।७।।
॥ इतत श्रीसप्तश्लोकी दु गाा सम्पूणाा ।।
ऋग्वेदोक्तं दे वीसूक्तम्
ॐ अहतमत्यष्टचास्य सूक्तस्य वागाम्भृणी ऋतषैः , श्री आतदशण्डक्तदे वता तद्वतीयाया िगती,

तशष्टानां च तत्रष्टु प् छन्दैः , श्रीदे वीमाहात्म्यपाठे तवतनयोगैः
ध्यानम्
ॐ तसंहस्ा शतशशेखरा मरकतप्रख्यश्चतुतभाभुािैः ।
शंखं चक्रधनुैः शरां श्च दधती नेत्रण्डस्त्रतभैः शोतभता ।
आमुक्ताङ्गदहारकंकणरणत्काञ्चीरणन्नूपुरा
दु गाा दु गाततहाररणी भवतु नो रत्नोल्लसत्कुण्डला ।।
दे वीसूक्तम्
ॐ अहं रुर्द्ेतभवासुतभश्चरायहमातदत्यरुत तवश्वदे वैः ।
अहं तमत्रावरुणोभा तबभयाहतमन्द्राग्नी अहमतश्वनोभा ।। १ ।।
अहं सोममाहनसं तबभयाहं त्वष्टारमुत पूषणं भगम् ।
अहं दधातम र्द्तवणं हतवष्मते सुप्राव्ये यिमानाय सुिते ।। २ ।।
अहं राष्टरी संगमनी वसूनां तचतकतुषो प्रर्मा यतज्ञयानाम् ।
तां मा दे वा व्यदधुैः पुरुत्राभूररस्ात्रां भूयाा वेशयन्ीम् ।। ३ ।।
मया सो अन्नमतत्त यो तवपश्यतत यैः प्रातणतत य ईं ऋणोत्युक्तम् ।
अमन्वो मां त उपतक्षयण्डन् श्रुतध श्रुत श्रण्डिवं ते वदातम ।। ४ ।।
अहमेव स्वयतमदं वदातम िुष्टं दे वेतभरुत मानुषेतभैः ।
यं कामयते तं तमुग्रं कृणोतम तं ब्रह्माणं तमृतषं तं सुमेधाम् ।। ५ ।।
अहं रुर्द्ाय धनुरातनोतम ब्रह्मतद्वषे शरवे हन्वा उ ।
अहं िनाय समदं कृणोयहं द्यावापृतर्वी आतववेश ।। ६ ।।
अहं सुवे तपतरमस्य मूिान् मम योतनरप्स्स्वन्ैः समुर्द्े ।
ततो तवततष्ठे भुवनानु तवश्वोतामूं द्यां वष्माणोपस्पृशातम ।। ७ ।।

अहमेव वात इव प्रवायारभमाणा भुवनातन तवश्वा ।
परो तदवापर एना पृतर्व्यतावती मतहना संबभूव ।। ८ ।।
इतत ऋग्वेदोक्तं दे वीसूकं समाप्तम् ।
ॐ तत् सत् ॐ
अथ दे व्गाः कवचम्
ॐ अस्य श्रीचण्डीकवचस्य ब्रह्मा ऋतषैः , अनुष्टु प् छन्दैः , चामुण्डा दे वता, अङ्गन्यासोक्तमातरो

बीिम्, तदग्बन्धदे वतास्तत्त्वम्, श्रीिगदम्बा- प्रीत्यर्े सप्तशतीपाठाङ्गत्वेन िपे तवतनयोगैः ।
ॐ नमश्चण्डण्डकाय ।।
माकाण्डे य उवाच
ॐ यद् गुह्यं परमं लोके सवारक्षाकरं नृणाम् ।
यन्न कस्यतचदाख्यातं तन्मे ब्रूतह तपतामह ।। १ ।।
ब्रह्मोवाच
अण्डस्त गुह्यतमं तवप्र सवाभूतोपकारकम् ।
दे व्यास्तु कवचं पुण्यं तच्छृ णुष्व महामुने ।। २ ।।
प्रर्मं शलपुत्रीतत तद्वतीयं ब्रह्मचाररणी ।
तृतीयं चन्द्रघण्टे तत कूष्माण्डे तत चतुर्ाकम् ।। ३ ।।
पञ्चमं स्कन्दमातेतत षष्ठं कात्यायनी तर्ा ।
सप्तमं कालरात्रीतत महागौरीतत चाष्टमम् ।। ४ ।।
नवमं तसण्डिदात्री च नवदु गाा ैः प्रकीतताताैः ।
उक्तान्येतातन नामातन ब्रह्मणव महात्मना ।। ५ ।।
अतग्नना दह्यमानास्तु शत्रुमध्यगता रणे ।

तवषमे दु गामे चव भयाताा ैः शरणं गताैः । ।। ६ ।।
न तेषां िायते तकंतचदशुभं रणसंकटे ।
आपदं न च पश्यण्डन् शोकदु ैः खभयं करीम् ।। ७ ।।
यस्तु भक्त्या स्मृता तनत्यं तेषां वृण्डिैः प्रिायते ।
ये त्वां स्मरण्डन् दे वेतश रक्षतस तान्न संशयैः ।। ८।।
प्रेतसंस्ा तु चामुण्डा वाराही मतहषासना ।
ऐन्द्री गिसमारूढा वष्णवी गरुडासना ।।९।।
नारतसंही महावीयाा तशवदू ती महाबला ।
माहे श्वरी वृषारूढा कौमारी तशण्डखवाहना ।।१०।।
लक्ष्मीैः पद्मासना दे वी पद्महस्ता हररतप्रया
श्वेतरूपधरा दे वी ईश्वरी वृषवाहना ।।११।।
ब्राह्मी हं ससमारूढा सवाा भरणभूतषता ।
इत्येता मातरैः सवाा ैः सवायोगसमण्डिताैः ।। १२ ।।
नानाभरणशोभाढ्या नानारत्नोपशोतभताैः ।
श्रेष्ठश्च मौण्डक्तकैः सवाा तदव्यहारप्रलण्डम्बतभैः ।। १३ ।।
इन्द्रनीलमाहानीलैः पद्मरागैः सुशोभनैः ।
दृश्यन्े रर्मारूढा दे व्यैः क्रोधसमाकुलाैः ।। १४ ।।
शंखं चक्रं गदां शण्डक्तं हल च मुसलायुधम् ।
खेटकं तोमरं चव परशुं पाशमेव च ।।१५।।
कुन्ायुधं तत्रशूलं च शाङ्गामायुधमुत्तमम् ।
दत्यानां दे हनाशाय भक्तानामभयाय च ।। १६ ।।
धारयन्त्यायुधानीत्थं दे वानां च तहताय व।
नमस्तेऽस्तु महारौर्द्े महाघोरपराक्रमे ॥१७॥
महाबले महोत्साहे महाभयतवनातशतन ।
त्रातह मां दे तव दु ष्प्रेक्ष्ये शत्रूणां भयवण्डिानी ।। १८ ।।
प्राच्यां रक्षतु मामन्द्री आग्नेय्यामतग्नदे वता ।
दतक्षणेऽवतु वाराही नऋात्यां खड् गधाररणी ।। १९ ।।
प्रतीच्यां वारुणी रक्षेद्वायव्यां मृगवातहनी ।

उदीच्यां पातु कौबेरी ऐशान्यां शूलधाररणी ।।२०।।
ऊर्ध्वां ब्रह्मातण मे रक्षेदधस्ताद्वष्णवी तर्ा ।
एवं दश तदशो रक्षेच्चामुण्डा शववाहना ।। २१ ।।
िया मामग्रतैः पातु तविया पातु पृष्ठतैः ।
अतिता वामपाश्वे तु दतक्षणे चापरातिता ।। २२ ।।
तशखां मे द्योततनी रक्षेदुमा मूतना व्यवण्डस्ता ।
मालाधरी ललाटे च भ्रुवौ रक्षेद्यशण्डस्वनी ।।२३ ||
नेत्रयोतश्चत्रनेत्रा च यमघण्टा तु पाश्वाके ।
तत्रनेत्रा च तत्रशूलेन भ्रुवोमाध्ये च चण्डण्डका ।।२४ ||
शंण्डखनी चक्षुषोमाध्ये श्रोत्रयोद्वाा रवातसनी ।
कपोलौ कातलका रक्षेत् कणामूले तु शंकरी ।।२५ ||
नातसकायां सुगन्धा च उत्तरोष्ठे च चतचाका ।
अधरे चामृताबाला तिह्वायां च सरस्वती ।। २६ ।।
दन्ान् रक्षतु कौमारी कण्ठदे शे तु चण्डण्डका ।

घण्डण्टकां तचत्रघण्टा च महामाया च तालुके ।।२७।।
कामाक्षी तचबुकं रक्षेद् वाचं मे सवामङ्गला ।
ग्रीवायां भर्द्काली च पृष्ठवंशे धनुधारी ।।२८।।
नीलग्रीवा बतहैः कण्ठे नतलकां नलकूबरी ।
स्कन्धयोैः खड् तगनी रक्षेद् बाहू मे वज्रधाररणी ।। २९ ।।
हस्तयोदा ण्डण्डनी रक्षेदण्डम्बका चाङ् गुलीषु च।
नखाञ्छूलेश्वरी रक्षेत् कुक्षौ रक्षेन्नरे श्वरी ||३०||
स्तनौ रक्षेन्महादे वी मनैः शोकतवनातशनी ।
हृदये लतलता दे वी उदरे शूलधाररणी ।। ३१ ।।
नाभौ च कातमनी रक्षेद् गुह्यं गुह्येश्वरी तर्ा ।
मेढरं रक्षतु दु गान्धा पायुं मे गुह्यवातहनी ।।३२ ।।
कट्ां भगवती रक्षेदूरू मे मेघवाहना ।
िङ्घे महाबला रक्षेत् िानू माधवनातयका ।।३३ ।।
गुल्फयोनाा रतसंहीं च पादपृष्ठे तु कौतशकी।

पादाङ् गुलीैः श्रीधरी च तलं पातालवातसनी ।। ३४ ।।
नखान् दं ष्टरकराली च केशां श्चवोर्ध्वाकेतशनी ।
रोमकूपेषु कौमारी त्वचं योतगश्वरी तर्ा ।।३५ ।।
रक्तमज्जावसामां सान्यण्डस्मेदां तस पावाती ।
अन्त्रातण कालरातत्रश्च तपत्तं च मुकुटे श्वरी ।। ३६ ।।
पद्मावती पद्मकोशे कफे चूडामतणस्तर्ा ।
ज्वालामुखी नखज्वालामभेद्या सवासण्डन्धषु ।। ३७ ।।
शुक्रं ब्रह्माणी मे रक्षेच्छायां छत्रेश्वरी तर्ा ।
अहं कारं मनो बुण्डिं रक्षेन्मे धमाधाररणी ॥३८ ॥
प्राणापानौ तर्ा व्यानमुदानं च समानकम् ।
वज्रहस्ता च मे रक्षेत् प्राणान् कल्याणशोभना ।।३९।।
रसे रूपे च गन्धे च शब्दे स्पशे च योतगनी ।
सत्त्वं रिस्तमश्चव रक्षेन्नारायणी सदा ।।४० ।।
आयू रक्षतु वाराही धमां रक्षतु पावाती ।
यशैः कीततां च लक्ष्मीं च सदा रक्षतु वष्णवी ॥ ४१ ॥

गोत्रतमन्द्राणी मे रक्षेत् पशून् रक्षेच्च चण्डण्डका ।
पुत्रान् रक्षेन्महालक्ष्मीभाा याां रक्षतु भरवी ॥ ४२ ॥
धनेश्वरी धनं रक्षेत् कौमारी कन्यका तर्ा ।
पन्थानं सुपर्ा रक्षेन्मागां क्षेमंकरी तर्ा ॥ ४३ ॥
रािद्वारे महालक्ष्मीतवािया सततं ण्डस्ता ।
रक्षाहीनं तु यत् स्ानं वतिातं कवचेन तु ॥ ४४ ॥
तत्सवां रक्ष मे दे तव ियन्ी पापनातशनी ।
सवारक्षाकरं पुण्यं कवचं सवादा िपेत् ॥ ४५ ॥
इदं रहस्यं तवप्रषे भक्त्या तव मयोतदतम् ।
पदमेकं न गच्छे त्तु यदीच्छे च्छु भमात्मनैः ॥ ४६ ॥
कवचेनावृतो तनत्यं यत्र यत्रव गच्छतत।
तत्र तत्रार्ालाभश्च तवियैः सावाकातलकैः ॥ ४७ ॥
यं यं तचन्यते कामं तं तं प्राप्नोतत तनतश्चतम् ।
परमश्वयामतुलं प्राप्स्स्यते भूतले पुमान् ॥ ४८ ॥

तनभायो िायते मत्याैः संग्रामेष्वपरातितैः ।
त्रलोक्ये तु भवेत्पूज्यैः कवचेनावृतैः पुमान् ॥ ४९ ॥
इदं तु दे व्याैः कवचं दे वानामतप दु लाभम् ।
यैः पठे त्प्रयतो तनत्यं तत्रसन्ध्यं श्रियाण्डितैः ॥ ५० ॥
दवीकला भवेत्तस्य त्रलोक्ये चापरातितैः ।
िीवेद्वषाशतं साग्रमपमृत्युतववतिातैः ॥ ५१ ॥
नश्यण्डन् व्याधयैः सवे लूतातवस्फोटकादयैः ।
स्ावरं िङ्गमं चव कृतत्रमं चव यतद्वषम् ।। ५२ ।।
अतभचारातण सवाा तण मन्त्रयन्त्रातण भूतले ।
भूचराैः खेचराश्चव िलिाश्चौपदे तशकाैः ।।५३।।
सहिा कुलिा माला डातकनी शातकनी तर्ा ।
अन्ररक्षचरा घोरा डातकन्यश्च महारवाैः ।।५४ ।।
ग्रहभूततपशाचाश्च यक्षगन्धवाराक्षसाैः ।
ब्रह्मराक्षसवेतालाैः कूष्माण्डा भरवादयैः ।।५५ ।।

नश्यण्डन् दशानात्तस्य कवचेनावृतो तह यैः ।
मानोन्नततभावेर्द्ाज्ञस्तेिोवृण्डिैः परा भवेत् ।।५६।।
यशोवृण्डिभावेत् पुंसां कीततावृाण्डिश्च िायते ।
तस्मात् िपेत् सदा भक्तैः कवचं कामदं मुने ।।५७ ।।
िपेत् सप्तशतीं चण्डीं कृत्वा तु कवचं पुरा ।
तनतवाघ्नेन भवेत् तसण्डिश्चण्डीिपसमुद्भवा ।।५८ ।।
यावद् भूमण्डलं धत्ते सशलवनकाननम् ।
तावतत्तष्ठतत मेतदन्यां सन्ततैः पुत्रपौतत्रकी ।।५९ ।।
दे हान्े परमं स्ानं सुररतप सुदुलाभम् ।
प्राप्नोतत पुरुषो तनत्यं महामायाप्रसादतैः ।। ६० ।।
तत्र गच्छतत गत्वासौ पुनश्चागमनं नतह ।
लभते परमं स्ानं तशवेन समतां व्रिेत् ॥६१ ॥
इतत श्रीमाकाण्डे यपुराणे हररहरब्रह्मतवरतचतं दे वीकवचं समाप्तम् ।

अथ अर्ालगस्तोत्रम्
ॐ अस्य श्रीअगालास्तोत्रमन्त्रस्य तवष्णुऋातषैः , अनुष्टु प् छन्दैः , श्रीमहालक्ष्मीदे वता,

श्रीिगदम्बाप्रीतये सप्तशतीपाठाङ्गत्वेन िपे तवतनयोगैः ।।
ॐ नमश्चण्डण्डकाय ।।
ॐ िय त्वं दे तव चामुण्डे िय भूतापहाररतण ।
िय सवागते दे तव कालरातत्र नमोऽस्तु ते ॥१॥
ियन्ी मङ्गला काली भर्द्काली कपातलनी ।
दु गाा तशवा क्षमा धात्री स्वाहा स्वधा नमोऽस्तु ते ॥२॥
मधुकटभतवर्ध्वंतस तवधातृवरदे नमैः ।
रूपं दे तह ियं दे तह यशो दे तह तद्वषो ितह ॥३॥
मतहषासुरतनणाा तश भक्तानां सुखदे नमैः ।
रूपं दे तह ियं दे तह यशो दे तह तद्वषो ितह ॥४॥
धूम्रनेत्रवधे दे तव धमाकामार्ादातयनी ।
रूपं दे तह ियं दे तह यशो दे तह तद्वषो ितह ॥५॥
रक्तबीिवधे दे तव चण्डमुण्डतवनातशतन ।
रूपं दे तह ियं दे तह यशो दे तह तद्वषो ितह ॥६॥
तनशुम्भशुम्भतननाा तश त्रलोक्यशुभदे नमैः ।
रूपं दे तह ियं दे तह यशो दे तह तद्वषो ितह ॥७॥
वण्डन्दतां तियुगे दे तव सवासौभाग्यदातयतन ।
रूपं दे तह ियं दे तह यशो दे तह तद्वषो ितह ॥८॥
अतचन्त्यरूपचररते सवाशत्रुतवनातशतन ।
रूपं दे तह ियं दे तह यशो दे तह तद्वषो ितह ॥९॥
नतेभ्यैः सवादा भक्त्या चापणे दु ररतापहे
रूपं दे तह ियं दे तह यशो दे तह तद्वषो ितह ।।१०।।
स्तुवद्भ्यो भण्डक्तपूवां त्वां चण्डण्डके व्यातधनातशतन ।
रूपं दे तह ियं दे तह यशो दे तह तद्वषो ितह ।।११।।
चण्डण्डके सततं युिे ियन्ी पापनातशतन
रूपं दे तह ियं दे तह यशो दे तह तद्वषो ितह ।।१२ ।।
दे तह सौभाग्यमारोग्यं दे तह दे तव परं सुखम् ।

रूपं दे तह ियं दे तह यशो दे तह तद्वषो ितह ।। १३ ।।
तवधेतह दे तव कल्याणं तवधेतह तवपुलां तश्रयम् ।
रूपं दे तह ियं दे तह यशो दे तह तद्वषो ितह ।। १४ ।।
तवधेतह तद्वषतां नाशं तवधेतह बलमुच्चकैः ।
रूपं दे तह ियं दे तह यशो दे तह तद्वषो ितह ।। १५ ।।
सुरासुरतशरोरत्नतनघृष्टचरणेऽण्डम्बके ।
रूपं दे तह ियं दे तह यशो दे तह तद्वषो ितह ।। १६ ।।
तवद्यावन्ं यशस्वन्ं लक्ष्मीवन्ञ्च मां कुरु ।
रूपं दे तह ियं दे तह यशो दे तह तद्वषो ितह ॥१७॥
दे तव प्रचण्डदोदा ण्डदत्यदपातनषूतदतन ।
रूपं दे तह ियं दे तह यशो दे तह तद्वषो ितह ।।१८ ।।
प्रचण्डदत्यदपाघ्ने चण्डण्डके प्रणताय मे ।
रूपं दे तह ियं दे तह यशो दे तह तद्वषो ितह ।।१९।।
चतुभुािे चतुवाक्त्रसंस्तुते परमेश्वरर ।
रूपं दे तह ियं दे तह यशो दे तह तद्वषो ितह ।।२०।।

कृष्णेन संस्तुते दे तव शश्वद्भक्त्या सदाण्डम्बके ।
रूपं दे तह ियं दे तह यशो दे तह तद्वषो ितह ।।२१।।
तहमाचलसुतानार्संस्तुते परमेश्वरर ।
रूपं दे तह ियं दे तह यशो दे तह तद्वषो ितह ।।२२।।
इन्द्राणीपततसद्भावपूतिते परमेश्वरर ।
रूपं दे तह ियं दे तह यशो दे तह तद्वषो ितह ।।२३।।
दे तव भक्तिनोद्दामदत्तानन्दोदयेऽण्डम्बके ।
रूपं दे तह ियं दे तह यशो दे तह तद्वषो ितह ।।२४।।
भायाां मनोरमां दे तह मनोवृत्तानुसाररणीम् ।
रूपं दे तह ियं दे तह यशो दे तह तद्वषो ितह ।।२५।।
ताररणीं दु गासंसारसागरस्याचलोद्भवे ।
रूपं दे तह ियं दे तह यशो दे तह तद्वषो ितह ।।२६।।
इदं स्तोत्रं पतठत्वा तु महास्तोत्रं पठे न्नरैः ।
सप्तशतीं समाराध्य वरमाप्नोतत दु लाभम् ।।२७।।
इतत श्रीमाकाण्डे यपुराणे अगालास्तोत्रं समाप्तम् ।

अथ कीलकस्तोत्रम्
ॐ अस्य श्रीकीलकमन्त्रस्य तशव ऋतषैः , अनुष्टु प् छन्दैः , श्रीमहासरस्वती दे वता,

श्रीिगदम्बाप्रीत्यर्े सप्तशतीपाठाङ्गत्वेन िपे तवतनयोगैः ।
ॐ नमश्चण्डण्डकाय ।
ॐ तवशुिज्ञानदे हाय तत्रवेदीतदव्यचक्षुषे ।
श्रेयैः प्राण्डप्ततनतमत्ताय नमैः सोमािा धाररणे ॥१॥
सवामेततद्विानीयान्मन्त्राणामतप कीलकम् ।
सोऽतप क्षेममवाप्नोतत सततं िप्यतत्परैः ॥२॥
तसद्ध्यन्त्युच्चाटनादीतन कमाा तण सकलान्यतप ।
एतेन स्तुवतां दे वीं स्तोत्रवृन्देन भण्डक्ततैः ॥३॥
न मन्त्रो नौषधं तस्य न तकतञ्चदतप तवद्यते ।
तवना िप्येन तसद्ध्येत्तु सवामुच्चाटनातदकम् ॥४॥
समग्राण्यतप सेत्स्यण्डन् लोकशंकातममां हरैः ।
कृत्वा तनमन्त्रयामास सवामेवतमदं शुभम् ॥५॥
स्तोत्रं व चण्डण्डकायास्तु तच्च गुह्यं चकार सैः ।

समाप्नोतत स पुण्येन तां यर्ावतन्नयन्त्रणाम् ॥६॥
सोऽतप क्षेममवाप्नोतत सवामेव न संशयैः ।
कृष्णायां वा चतुदाश्यामष्टयां वा समातहतैः ॥७॥
ददातत प्रततगृह्णातत नान्यर्षा प्रसीदतत ।
इत्थंरूपेण कीलेन महादे वेन कीतलतम् ॥८ ॥
यो तनष्कीलां तवधायनां चण्डीं िपतत तनत्यशैः ।
स तसिैः स गणैः सोऽर् गन्धवो िायते ध्रुवम् ॥९॥
न चवापाटवं तस्य भयं क्वातप न िायते ।
नापमृत्युवशं यातत मृते च मोक्षमाप्नुयात् ॥९०॥
ज्ञात्वा प्रारभ्य कुवीत ह्यकुवाा णो तवनश्यतत ।
ततो ज्ञात्वव सम्पूणातमदं प्रारभ्यते बुधैः ॥११॥
सौभाग्यातद च यण्डत्कतञ्चद् दृश्यते ललनािने ।
तत्सवां तत्प्रसादे न तेन िप्यतमदं शुभम् ।।१२।।
शनस्तु िप्यमानेऽण्डस्मन् स्तोत्रे सम्पतत्तरुच्चकैः ।

भवत्येव समग्रातप ततैः प्रारभ्यमेव तत् ॥१३॥
ऐश्वयां तत्प्रसादे न सौभाग्यारोग्यमेव च।
शत्रुहातनैः परो मोक्षैः स्तूयते सा न तकं िनैः ।। १४ ।।
चण्डण्डकां हृदयेनातप यैः स्मरे त् सततं नरैः ।
हृद्यं काममवाप्नोतत हृतद दे वी सदा वसेत् ।। १५ ।।
अग्रतोऽमुं महादे वकृतं कीलकवारणम् ।
तनष्कीलञ्च तर्ा कृत्वा पतठतव्यं समातहतैः ।।१६ ।।
इतत श्रीभगवत्याैः कीलकस्तोत्रं समाप्तम् ।
अथ ऋग्वेदोक्तं रगत्रत्रसूक्तम्
रातत्रसूक्तस्य कुतशक ऋतषैः रातत्रदे वता, गायत्री छन्दैः , श्रीिगदम्बाप्रीत्यर्े सप्तशती पाठादी
िपे तवतनयोगैः ।
ॐ रात्री व्यख्यदायती पु रुत्रा दे व्यक्षतभैः । तवश्वा अतध तश्रयोऽतधत || १ ||
ओवाप्रा अमत्याा तनवतो दे व्युद्वतैः । ज्योततषा बाधते तमैः ||२ ||
तनरु स्वसारमस्कृतोषसं दे व्यायती । अपेदु हासते तमैः ॥३॥

सा नो अद्य यस्या वयं तन ते यामन्नतवक्ष्मतह । वृक्षे न वसततं वयैः ॥४ ॥
तन ग्रामासो अतवक्षत तन पद्वन्ो तन पतक्षणैः । तन श्येनासतश्चदतर्ानैः || ५ |
यावया वृक्यं वृकं यवय स्तेनमूये । अर्ा नैः सुतरा भव ||६ ||
उप मा पे तपशत्तमैः कृष्णं व्यक्तमण्डस्त । उप ऋणेव यातय || ७ ||
उप ते गा इवाकरं वृणीष्व दु तहततदा वैः । रातत्र स्तोमं न तिग्युषे ॥८ ॥
इतत ऋग्वेदोकं रातत्रसूक्तम् समाप्तम् ।

।। ॐ श्रीदु गाा य नमैः ।।
अथ श्री दु र्गासप्तशती
प्रथमोऽध्यगयाः
तवतनयोगैः
ॐ अस्य श्रीप्रर्मचररत्रस्य ब्रह्मा ऋतषैः , महाकाली दे वता, गायत्री छन्दैः , नन्दा शण्डक्तैः ,
रक्तदण्डन्का बीिम्, अतग्नस्तत्त्वम्, ऋग्वेदैः स्वरूपम्, श्रीमहाकालीप्रीत्यर्े प्रर्मचररत्रिपे
तवतनयोगैः ।
महाकालीध्यानम्
खड् गं चक्रगदे षुचापपररघाञ्छूलं भुशुण्डीं तशरैः
शंखं संदधतीं करण्डस्त्रनयनां सवाा ङ्गभूषावृताम् ।
नीलाश्मद् युततमास्यपाददशकां सेवे महाकातलकां
यामस्तौत्स्वतपते हरौ कमलिो हन्ुं मधुं कटभम् ।।
ॐ नमश्चण्डण्डकाय
'ॐ ऐं' माकाण्डे य उवाच ॥ १ ॥
सावतणाैः सूयातनयो यो मनुैः कथ्यतेऽष्टमैः ।
तनशामय तदु त्पतत्तं तवस्तराद् गदतो मम ॥२॥
महामायानुभावेन यर्ा मिन्रातधपैः ।
स बभूव महाभागैः सावतणास्तनयो रवेैः ॥३॥
स्वारोतचषेऽन्रे पूवा चत्रवंशसमुद्भवैः ।

सुरर्ो नाम रािाभूत्समस्ते तक्षततमण्डले ॥४॥
तस्य पालयतैः सयक् प्रिाैः पुत्रातनवौरसान् ।
बभूवुैः शत्रवो भूषाैः कोलातवर्ध्वंतसनस्तदा ॥५॥
तस्य तरभवद् युिमततप्रबलदण्डण्डनैः ।
न्यूनरतप स तयुािे कोलातवर्ध्वंतसतभतिातैः ||६||
ततैः स्वपुरमायातो तनिदे शातधपोऽभवत् ।
आक्रान्ैः स महाभागस्तस्तदा प्रबलाररतभैः ||७||
अमात्यबातलतभदुा ष्टदुा बालस्य दु रात्मतभैः ।
कोशो बलं चापहृतं तत्रातप स्वपुरे ततैः ||८||
ततो मृगयाव्यािेन हृतस्वायैः स भूपततैः ।
एकाकी हयमारुह्य िगाम गहनं वनम् ॥९॥
सतत्राश्रममर्द्ाक्षीद् तद्विवयास्य मेधसैः ।
प्रशान्श्वापदाकीणां मुतनतशष्योपशोतभतम् ॥१०॥
तस्ी कंतचत्स कालं च मुतनना तेन सत्कृतैः ।

इतश्चेतश्च तवचरं स्तण्डस्मन्मुतनवराश्रमे ।।११।।
सोऽतचन्यत्तदा तत्र ममत्वाकृष्टचेतनैः ।।१२ ॥
मत्पूवाैः पातलतं पूवां मया हीनं पुरं तह तत्।
मद् भृत्यस्तरसद् वृत्तधामातैः पाल्यते न वा ॥१३॥
न िाने से प्रधानो मे शूरहस्ती सदामदैः ।
मम वररवशं यातैः कान् भोगानुपलप्स्स्यते ।। १४ ।।
ये ममानुगता तनत्यं प्रसादधनभोिनैः ।
अनुवृतत्तं ध्रुवं तेऽद्य कुवान्त्यन्यमहीभृताम् ।। १५ ।।
असयग्व्व्ययशीलस्तैः कुवाण्डद्भैः सततं व्ययम् ।
संतचतैः सोऽततदु ैः खेन क्षयं कोशो गतमष्यतत ।। १६ ।।
एतच्चान्यच्च सततं तचन्यामास पातर्ावैः ।
तत्र तवप्राश्रमाभ्याशे वश्यमेकं ददशा सैः ।।१७।।
स पृष्टस्तेन कस्त्वं भो हे तुश्चागमनेऽत्र कैः ।
सशोक इव कस्मात्त्वं दु माना इव लक्ष्यसे ।। १८ ।।

इत्याकण्या वचस्तस्य भूपतेैः प्रणयोतदतम् ।
प्रत्युवाच स तं वश्यैः प्रश्रयावनतो नृपम् ।।१९।।
वश्य उवाच ॥ २० ॥
समातधनाा म वश्योऽहमुत्पन्नो धतननां कुले ।
पुत्रदारतनारस्तश्च धनलोभादसाधुतभैः ॥२१॥
तवहीनश्च धनदारैः पुत्ररादाय मे धनम् ।
वनमभ्यागतो दु ैः खी तनरस्तश्चाप्तबन्धुतभैः ॥२२ ॥
सोऽहं न वेतद्म पुत्राणां कुशलाकुशलाण्डत्मकाम्।
प्रवृतत्तं स्विनानां च दाराणां चात्र संण्डस्तैः ॥२३॥
तकं नु तेषां गृहे क्षेममक्षेमं तकं नु साम्प्रतम् ।।२४।।
कर्ं ते तकं नु सद् वृत्ता दु वृात्ताैः तकं नु मे सुताैः ।। २५ ।।
रािोवाच ।। २६ ।।
यतनारस्तो भवााँ लुब्ैः पुत्रदारातदतभधानैः ॥२७॥
तेषु तकं भवतैः स्नेहमनुबनातत मानसम् ||२८||

वश्य उवाच ।। २९ ।।
एवमेतद्यर्ा प्राह भवानस्मद्गतं वचैः ।
तकं करोतम न बनातत मम तनष्ठु रतां मनैः ||३०||
यैः संत्यज्य तपतृस्नेहं धनलुब्तनाराकृतैः ।
पततस्विनहादां च हातदा तेष्वेव मे मनैः ||३१||
तकमेतन्नातभिानातम िानन्नतप महामते ।
यत्प्रेमप्रवणं तचत्तं तवगुणेष्वतप बन्धुषु ||३२||
तेषां कृते मे तनैः श्वासो दौमानस्यं च िायते ||३३||
करोतम तकं यन्न मनस्तेष्वप्रीततषु तनष्ठु रम् ||३४||
माकाण्डे य उवाच ।। ३५ ।।
ततस्तौ सतहतौ तवप्र तं मुतनं समुपण्डस्तौ ||३६||
समातधनाा म वश्योऽसौ स च पातर्ावसत्तमैः ॥ ३७॥
कृत्वा तु तौ यर्ान्यायं यर्ाहां तेन संतवदम् ।
उपतवष्टौ कर्ाैः कातश्चच्चक्रतुवैश्यपातर्ावौ ॥३८॥
रािोवाच ।। ३९ ।।
भगवंस्त्वामहं प्रष्टु तमच्छायेकं वदस्व तत् ॥ ४०॥

दु ैः खाय यन्मे मनसैः स्वतचत्तायत्ततां तवना ॥ ४१ ॥
ममत्वं गतराज्यस्य राज्याङ्गेष्वण्डखलेष्वतप ।
िानतोऽतप यर्ाज्ञस्य तकमेतन्मुतनसत्तम ॥४२॥
अयं च तनकृतैः पुत्रदररभृात्यस्तर्ोण्डितैः ।
स्विनेन च संत्यक्तस्तेषु हादी तर्ाप्यतत ।।४३ ।।
एवमेष तर्ाहं च द्वावप्यत्यन्दु ैः ण्डखतौ ।
दृष्टदोषेऽतप तवषये ममत्वाकृष्टमानसौ ||४४ ।।
तण्डत्कमेतन्महाभाग यन्मोहो ज्ञातननोरतप ।
ममास्य च भवत्येषा तववेकान्धस्य मूढता ।।४५ ।।
ऋतषरुवाच ।। ४६ ।।
ज्ञानमण्डस्त समस्तस्य िन्ोतवाषयगोचरे ।
तवषयश्च महाभाग यातत चवं पृर्क् पृर्क् ।।४७ ।।
तदवान्धाैः प्रातणनैः केतचर्द्ात्रावन्धास्तर्ापरे ।
केतचतद्दवा तर्ा रात्रौ प्रातणनस्तुल्यदृष्टयैः ।।४८ ।।
ज्ञातननो मनुिाैः सत्यं तकं तु ते न तह केवलम् ।

यतो तह ज्ञातननैः सवे पशुपतक्षमृगादयैः ।।४९ ।।
ज्ञानं च तन्मनुष्याणां यत्तेषां मृगपतक्षणाम् ।
मनुष्याणां च यत्तेषां तुल्यमन्यत्तर्ोभयोैः ॥४०॥
ज्ञानेऽतप सतत पश्यतान् पतङ्गाञ्छावचञ्चषु ।
कणमोक्षादृतान्मोहात्पीड्यमानानतप क्षुधा ॥४१॥
मानुषा मनुिव्याि सातभलाषाैः सुतान् प्रतत ।
लोभात्प्रत्युपकाराय निेतान् तकं न पश्यतस ॥५२॥
तर्ातप ममतावत्ते मोहगते तनपाततताैः
महामायाप्रभावेण संसारण्डस्ततकाररणा ॥५३॥
तन्नात्र तवस्मयैः कायो योगतनर्द्ा िगत्पतेैः ।
महामाया हरे श्चषा तया सम्मोह्यते िगत् ।।५४ ।।
ज्ञातननामतप चेतां तस दे वी भगवती तह सा ।
बलादाकृष्य मोहाय महामाया प्रयच्छतत ।।५५।।
तया तवसृज्यते तवश्वं िगदे तच्चराचरम् ।

सषा प्रसन्ना वरदा नृणां भवतत मुक्तये ।।५६ ॥
सा तवद्या परमा मुक्तेहेतुभूता सनातनी ||५७ ||
संसारबन्धहे तुश्च सव सवेश्वरे श्वरी ।।५८ ।।
रािोवाच ।।५९ ।।
भगवन् का तह सा दे वी महामायेतत यां भवान् ।
ब्रवीतत कर्मुत्पन्ना सा कमाा स्याश्च तकं तद्वि ||६० ॥
यत्प्रभावा च सा दे वी यत्स्वरूपा यदु द्भवा ।।६१ ।।
तत्सवां श्रोतुतमच्छातम त्वत्तो ब्रह्मतवदां वर ।।६२ ॥
ऋतषरुवाच ।। ६३ ।।
तनत्यव सा िगन्मूततास्तया सवातमदं ततम् ||६४||
तर्ातप तत्समुत्पतत्तबाहुधा श्रूयतां मम ।।६५ ।।
दे वानां कायातसद्ध्यर्ामातवभावतत सा यदा ।
उत्पन्नेतत तदा लोके सा तनत्याप्यतभधीयते ॥६६॥
योगतनर्द्ां यदा तवष्णुिागत्येकाणावीकृते ।
आस्तीया शेषमभित्कल्पान्े भगवान् प्रभुैः ॥६७॥
तदा द्वावसुरौ घोरौ तवख्यातौ मधुकटभौ ।

तवष्णुकणामलोद् भूतौ हन्ुं ब्रह्माणमुद्यतौ ||६८ ||
स नातभकमले तवष्णोैः ण्डस्तो ब्रह्मा प्रिापततैः ।
दृष्वा तावसुरौ चोग्री प्रसुप्तं च िनादा नम् ।।६९ ।।
तुष्टाव योगतनर्द्ां तामेकाग्रहृदयण्डस्तैः ।
तवबोधनार्ाा य हरे हा ररनेत्रकृतालयाम् ||७० ||
तवश्वेश्वरीं िगिात्रीं ण्डस्ततसंहारकाररणीम् ।
तनर्द्ां भगवतीं तवष्णोरतुलां तेिसैः प्रभुैः ।।७१ ।।
ब्रह्मोवाच ।। ७२ ।।
त्वं स्वाहा त्वं स्वधा त्वं तह वषट् कारैः स्वराण्डत्मका ।
सुधा त्वमक्षरे तनत्ये तत्रधा मात्राण्डत्मका ण्डस्ता ।।७३ ।।
अधामात्राण्डस्ता तनत्या यानुच्चायाा तवशेषतैः ।
त्वमेव सन्ध्या सातवत्री त्वं दे विननी परा ||७४ ।।
त्वयतिायाते तवश्वं त्वयतत्सृिते िगत् ।
त्वयतत्पाल्यते दे तव त्वमत्स्यन्े च सवादा ।।७५ ।।
तवसृष्टौ सृतष्टरूपा त्वं ण्डस्ततरूपा च पालने ।

तर्ा संहततरूपान्े िगतोऽस्य िगन्मये ।।७६ ।।
महातवद्या महामाया महामेधा महास्मृततैः ।
महामोहा च भवती महादे वी महासुरी ।।७७ ||
प्रकृततस्त्वं च सवास्य गुणत्रयतवभातवनी ।
कालरातत्रमाहारातत्रमोहरातत्रश्च दारुणा ।।७८ ।।
त्वं श्रीस्त्वमीश्वरी त्वं ह्ीस्त्वं बुण्डिबोधलक्षणा ।
लज्जा पुतष्टस्तर्ा तुतष्टस्त्वं शाण्डन्ैः क्षाण्डन्रे व च ।।७९ ।।
खड् तगनी शूतलनी घोरा गतदनी चतक्रणी तर्ा ।
शंण्डखनी चातपनी बाणभुशुण्डीपररघायुधा ||८०||
सौया सौयतराशेषसौयेभ्यस्त्वततसुन्दरी ।
परापराणां परमा त्वमेव परमेश्वरी ।।८१ ।।
यच्च तकंतचत्क्वतचद्वस्तु सदसद्वाण्डखलाण्डत्मके ।
तस्य सवास्य या शण्डक्तैः सा त्वं तकं स्तूयसे मया ।।८२ ।।
यया त्वया िगत्स्रष्टा िगत्पातातत्त यो िगत् ।

सोऽतप तनर्द्ावशं नीतैः कस्त्वां स्तोतुतमहे श्वरैः ।। ८३ ।।
तवष्णुैः शरीरग्रहणमहमीशान एव च ।
काररतास्ते यतोऽतस्त्वां कैः स्तोतुं शण्डक्तमान् भवेत् ||८४ ।।
सा त्वतमत्थं प्रभावैः स्वरुदारदे तव संस्तुता ।
मोहयतौ दु राधषाा वसुरौ मधुकटभौ ।। ८५ ।।
प्रबोधं च िगत्स्वामी नीयतामच्युतो लघु ।।८६ ॥
बोधश्च तक्रयतामस्य हन्ुमेतौ महासुरौ ॥८७॥
ऋतषरुवाच ।। ८८ ।।
एवं स्तुता तदा दे वी तामसी तत्र वेधसा
तवष्णोैः प्रबोधनार्ाा य तनहन्ुं मधुकटभौ ।।८९ ॥
नेत्रास्यनातसकाबाहुहृदयेभ्यस्तर्ोरसैः ।
तनगाय दशाने तस्ौ ब्रह्मणोऽव्यक्तिन्मनैः ।। ९०॥
उत्तस्ौ च िगन्नार्स्तया मुक्तो िनादा नैः ।
एकाणावेऽतहशयनात्ततैः स ददृशे च तौ ।।९१।।

मधुकटभौ दु रात्मानावततवीयापराक्रमौ ।
क्रोधरक्तेक्षणावत्तुं ब्रह्माणं ितनतोद्यमौ ।।९२।।
समुत्थाय ततस्ताभ्या युयुधे भगवान् हररैः ।
पञ्चवषासहरातण बाहुप्रहरणो तवभुैः ।।९३।।
तावप्यततबलोन्मत्तौ महामायातवमोतहतौ ।।९४।।
उक्तवन्ौ वरोऽस्मत्तो तव्रयतातमतत केशवम् ।।९५।।
श्रीभगवानुवाच ।। ९६ ।।
भवेतामद्य मे तुष्टौ मम वध्यावुभावतप ।।९७।।
तकमन्येन वरे णात्र एतावण्डि वृतं मम ।।९८।।
ऋतषरुवाच ।। ९९ ।।
वतञ्चताभ्यातमतत तदा सवामापोमयं िगत् ।
तवलोक्य ताभ्यां गतदतो भगवान् कमलेक्षणैः ।।१००।।
प्रीतौ स्वस्तव युिेन श्लाघ्यस्त्वं मृत्युरावयोैः ।
आवां ितह न यत्रोवी सतललेन पररप्लुता ।।१०१।।
ऋतषरुवाच ।।१०२ ।।
तर्ेत्युक्त्वा भगवता शंखचक्रगदाभृता ।
कृत्वा चक्रेण व ण्डच्छन्ने िघने तशरसी तयोैः ।।१०३।।
एवमेषा समुत्पन्ना ब्रह्मणा संस्तुता स्वयम् ।

प्रभावमस्या दे व्यास्तु भूयैः शृणु वदातम ते ।।ऐं ॐ ।। १०४ ।।
इतत श्रीमाकाण्डे यपुराणे सावतणाके मिन्रे दे वीमाहात्म्ये
मधुकटभवधो नाम प्रर्मोऽध्यायैः ।। १ ।।

SRI DURGA SAPTASHATI OR
THE DEVI MAHATMYA
(THE GLORY OF THE DIVINE MOTHER)
THE FIRST CHAPTER
Markandeya said: The eighth Manu is called Savarni, the son of Surya (Sun). I shall
now tell you how he came into being. Due to the grace of Mahamaya, that lord of
the Manvantara came to be the son of Surya.
There was a king called Suratha ruling over the whole earth. He ruled his subjects
like his own children. He was once attacked by his enemies who tried to capture
his city by force. He had a great fight with them. He was defeated in battle by
those wicked ministers and kings of the hostile party and was compelled to leave
his country. He felt extremely dejected, and mounting on a horse, singly went to a
dense forest. There he saw an Ashram of a great Brahmin. There were many
disciples in the Ashram, studying sacred lore. The king was received warmly by
the sage.
There the king was wandering here and there and being caught by the force of
'mineness' he thought within himself, "Ah! What a sad state! Up to this time I was
ruling this country, and now it is occupied by the enemy. My ministers were
serving me faithfully, and now they are serving my enemies. My subjects were
happy during my rule, and I do not know how they are being treated now. They
are all serving a foreign ruler. My treasury will be completely used up by the
enemies!" Thus and other things did the king ponder over.
In that Ashram, the king saw a Vaisya (the merchant-caste).
The king asked him, "Who are you? What are you doing here? Please tell me
everything about you." The Vaisya said, "My name is Samadhi. I was born in a
wealthy family. But I was deprived of all my property by wicked people of my
neighbourhood, and all my family, wife and children deserted me, and due to
poverty I have taken shelter in this forest. I am filled with grief. I do not know
what has happened to my wife and what my children are doing now. Whether
they are living or dead I do not know." The king said, "When your wife and
children have deserted you, when you became penniless, why then, are you so
much attached to them even now?" The Vaisya said, "O king! True exactly is what
you say. I also know it. But what to do? Still I love them. The nature of mind is
such. It loves even the wicked wife and the wicked children who have driven me
out. I cannot help it."
Markandeya said: Then they both, the king and the Vaisya, went to that sage who
was residing in that Ashram. They both prostrated before the sage, and with great
reverence the king questioned the sage, "O revered sage! I wish to ask you one
question. O sage! I have lost all my territory. I have now nothing with me. But still
I am having great attachment for my lost kingdom, wife and children. O sage, why
is this? This is a Vaisya who has been deserted by his kith and kin due to his
poverty and still he has got great attachment for his wife and children. We both
are of the same type. We both are filled with grief. We both are deluded. Please
destroy our ignorance through your wisdom.
The sage said: O king! Yes, there is that wisdom in every creature. Some animals
are blind during the daytime, some are blind during the night. Some are of the
same sight during night and day. Man has sight only during the day. Yet, all
possess the same wisdom. What is all this? Why is this difference? Look at the
moths falling on fire! Look at men falling in the fire of sensual objects! What
difference is there among creatures here? In spite of intelligence, all creatures are
struggling for the sake of belly. All are controlled and deluded by the Great Power,
the Mahamaya of Vishnu! Due to Her Power all this world is working. Due to Her
all are suffering. Due to Her all are happy. There is no wonder in this. Even Jnanis
are dragged by this Maya by force, and they are totally deluded. She is the creator
of this universe, mobile and immobile. She, being pleased, gives men the eternal
salvation in the end. She is the cause of bondage and liberation. She alone is all in
all. She rules supreme over all lords!
The king said: O sage! Who is that Devi Maya? How is She born? I wish to hear
everything about Her, who works such wonders in this world.
The sage said: She is eternal, the manifestation of the Supreme Power. She is
pervading all this. Her coming into being is heard of in various ways. When She
reveals Herself for the good of the gods, She is considered as being born. When
Maha Vishnu was merged in His Yoganidra during the time of the great
Dissolution, there arose two great demons, called Madhu and Kaitabha from the
dirt of Vishnu's ears. They ran towards Brahma who was just projected out from
the great Lotus of Vishnu's navel, and came to devour him. Brahma saw that
Vishnu was asleep and that there was none to help him in such a danger. In order
to wake up Mahavishnu from His sleep, Brahma prayed to Adimaya, the support
of the universe, the Supreme Goddess of the worlds, the Creatress, the Preserver
and Destroyer of everything.
Brahma said: O Devi! Thou art Svaha, Svadha and Vashatkara! Thou art Nada,
Ardhamatra, Savitri! Thou art the Support of this world. Thou alone createst this
universe. Thou preservest this. Thou art Mahavidya, Mahamaya, Mahamedha,
Mahasmriti, and Mahamoha! Save me by waking up the great Vishnu. Thou art
Prakriti, with three Gunas, Thou art prosperity, Thou art peace I mercy. Thou art
with countless weapons. Thou art beautiful and dreadful. Thou art greater than
the greatest, O Devi! Whatever there is here is Thyself. What more can I say?
Vishnu would have helped me, He would have saved me, but He is asleep. Kindly
wake Him up, and delude these Asuras, for I am in danger of life.
The said: Thus praised, the great Maya, entered the body of Vishnu from all
quarters. She opened His eyes, opened His mind, opened His hands and opened
every limb part by part. The great Lord of the worlds, stood up with inexpressible
grandeur with all His powerful weapons. He saw two formidable demons in front,
who were of tremendous power, who were extremely wicked in nature. They
were trying to eat up Brahma completely. Lord Hari fought with them for five
thousand years. Mahamaya began to delude these two demons through Her
power. In their ignorance, they asked Bhagavan Vishnu, "Hari! What boon do you
want? Ask from us." The Lord said, "Become you both My victims immediately."
The Rishi said: Seeing that there was no place where there was no water, the
demons said, "Yes, you can kill us where there is no water." Vishnu kept them
both on His thighs where there was no water and chopped off both of their heads
with His dreadful Sudarshana-Chakra. O king! Thus is a story how Maya was born
for the first time. Hear of Her great stories still more.
अथ मध्यमचररतम्
त्रितीयोऽध्यगयाः
ॐ अस्य श्री मध्यमचररत्रस्य तवष्णुऋातषैः , महालक्ष्मीदे वता, उण्डष्णक् छन्दैः , शाकम्भरी शण्डक्तैः ,
दु गाा बीिम्, वायुस्तत्त्वम्, यिुवेदैः स्वरूपम्, श्रीमहालक्ष्मीप्रीत्यर्े मध्यमचररत्रिपे तवतनयोगैः ।
महालक्ष्मीध्यानम्
ॐ अक्षरक्परशुं गदे षुकुतलशं पद्मं धनुष्कुण्डण्डकां
दण्डं शण्डक्तमतसं च चमा िलिं घण्टा सुराभािनम् ।
शूलं पाशसुदशाने च दधतीं हस्तैः प्रसन्नाननां
सेवे सररभमतदा नीतमह महालक्ष्मीं सरोिण्डस्ताम् ।।
'ॐ ह्ीं' ऋतषरुवाच ।।१।।
दे वासुरमभूद्युिं पूणामब्दशतं पुरा।
मतहषेऽसुराणामतधपे दे वानां च पुरन्दरे ।।२।।
तत्रासुरमाहावीयैदेवसन्यं परातितम् ।
तित्वा च सकलान् दे वातनन्द्रोऽभून्मतहषासुरैः ।।३।।
ततैः परातिता दे वाैः पद्मयोतनं प्रिापततम् ।
पुरस्कृत्य गतास्तत्र यत्रेशगरुडर्ध्विौ ।।४।।
यर्ावृत्तं तयोस्तद्वन्मतहषासुरचेतष्टतम् ।
तत्रदशाैः कर्यामासुदेवातभभवतवस्तरम् ।।५।।
सूयेन्द्राग्न्यतनलेन्दू नां यमस्य वरुणस्य च ।
अन्येषां चातधकारान् स स्वयमेवातधततष्ठतत ।।६।।
स्वगाा तन्नराकृताैः सवे तेन दे वगणा भुतव ।
तवचरण्डन् यर्ा मत्याा मतहषेण दु रात्मना ||७ ||
एतद्वैः कतर्तं सवाममराररतवचेतष्टतम् ।
शरणं वैः प्रपन्नाैः स्मो वधस्तस्य तवतचन्त्यताम् ।।८।।
इत्थं तनशय दे वानां वचां तस मधुसूदनैः
चकार कोपं शम्भुश्च भ्रुकुटीकुतटलाननौ ।।९।।
ततोऽततकोपपूणास्य चतक्रणो वदनात्ततैः ।
तनश्चक्राम महत्तेिो ब्रह्मणैः शंकरस्य च ।।१०।।
अन्येषां चव दे वानां शक्रादीनां शरीरतैः ।
तनगातं सुमहत्तेिस्तच्चक्यं समगच्छत ।।११।।
अतीव तेिसैः कूटं ज्वलन्तमव पवातम् ।

ददृशुस्ते सुरास्तत्र ज्वालाव्याप्ततदगन्रम् ।।१२।।
अतुलं तत्र तत्तेिैः सवादेवशरीरिम् ।
एकस्ं तदभून्नारी व्याप्तलोकत्रयं ण्डत्वषा ।।१३।।
यदभूच्छाम्भवं तेिस्तेनािायत तन्मुखम् ।
यायेन चाभवन् केशा बाहवो तवष्णुतेिसा ।।१४।।
सौयेन स्तनयोयुाग्मं मध्यं चन्द्रेण चाभवत् ।
वारुणेन च िङ्घोरू तनतम्बस्तेिसा भुवैः ।।१५।।
ब्रह्मणस्तेिसा पादौ तदङ् गुल्योऽकातेिसा ।
वसूनां च कराङ् गुल्यैः कौबेरेण च नातसका ।।१६।।
तस्यास्तु दन्ाैः सम्भूताैः प्रािापत्येन तेिसा ।
नयनतत्रतयं िज्ञे तर्ा पावकतेिसा ।।१७।।
भ्रुवौ च सन्ध्ययोस्तेिैः श्रवणावतनलस्य च ।
अन्येषां चव दे वानां सम्भवस्तेिसां तशवा ।।१८।।
ततैः समस्तदे वानां तेिोरातशसमुद्भवाम् ।

तां तवलोक्य मुदं प्रापुरमरा मतहषातदा ताैः ।।१९।।
शूलं शूलातद्वतनष्कृष्य ददौ तस्य तपनाकधृक् ।
चक्रं च दत्तवान् कृष्णैः समुत्पाद्य स्वचक्रतैः ।।२०।।
शंखं च वरुणैः शण्डक्तं ददौ तस्य हुताशनैः ।
मारुतो दत्तवां श्चापं बाणपूणे तर्ेषुधी ।।२१।।
वज्रतमन्द्रैः समुत्पाद्य कुतलशादमरातधपैः ।
ददौ तस्य सहराक्षो घण्टामरावताद् गिात् ।।२२।।
कालदण्डाद्यमो दण्डं पाशं चाम्बुपततदा दौ ।
प्रिापततश्चाक्षमालां ददौ ब्रह्मा कमण्डलुम् ।।२३ ।।
समस्तरोमकूपेषु तनिरश्मीन् तदवाकरैः ।
कालश्च दत्तवान् खड् गं तस्याश्चमा च तनमालम् ।।२४।।
क्षीरोदश्चामलं हारमिरे च तर्ाम्बरे ।
चूडामतण तर्ा तदव्यं कुण्डले कटकातन च ।।२५ ।।
अधाचन्द्रं तर्ा शुभ्रं केयूरान् सवाबाहुषु ।

नूपुरौ तवमलौ तद्वद् ग्रवेयकमनुत्तमम् ।।२६।।
अङ् गुलीयकरत्नातन समस्तास्वङ् गुलीषु च ।
तवश्वकमाा ददौ तस्य परशुं चातततनमालम् ।।२७।।
अस्त्राण्यनेकरूपातण तर्ाभेद्यं च दं शनम् ।
अम्लानपंकिां मालां तशरस्युरतस चापराम् ।।२८।।
अददज्जलतधस्तस्य पंकिं चाततशोभनम् ।
तहमवान् वाहनं तसंहं रत्नातन तवतवधातन च ।।२९।।
ददावशून्य सुरया पानपात्रं धनातधपैः ।
शेषश्च सवानागेशो महामतणतवभूतषतम् ।।३०॥
नागहारं ददौ तस्य धत्ते यैः पृतर्वीतममाम् ।
अन्यरतप सुरदे वी भूषणरायुधस्तर्ा ।।३१।।
सम्मातनता ननादोच्चैः साट्टहासं मुहुमुाहुैः ।
तस्या नादे न घोरे ण कृत्स्नमापूररतं नभैः ।।३२।।
अमायताततमहता प्रततशब्दो महानभूत् ।

चुक्षुभुैः सकला लोकाैः समुर्द्ाश्च चकण्डम्परे ।।३३।।
चचाल वसुधा चेलुैः सकलाश्च महीधराैः ।
ियेतत दे वाश्च मुदा तामूचुैः तसंहवातहनीम् ।।३४।।
तुष्टु वुमुानयश्चनां भण्डक्तनम्रात्ममूतायैः ।
दृष्वा समस्त सक्षुब्ं त्रलोक्यममरारयैः ।।३५।।
सन्निाण्डखलसन्यास्ते समुत्तस्ुरुदायुधाैः ।
आैः तकमेततदतत क्रोधादाभाष्य मतहषासुरैः ।।३६।।
अभ्यधावत तं शब्दमशेषरसुरवृातैः ।
स ददशा ततो दे वीं व्याप्तलोकत्रयां ण्डत्वषा ।।३७।।
पादाक्रान्त्या नतभुवं तकरीटोण्डल्लण्डखताम्बराम् ।
क्षोतभताशेषपातालां धनुज्याा तनैः स्वनेन ताम् ।।३८ ।।
तदशो भुिसहरेण समन्ाद् व्याप्य संण्डस्ताम् ।
ततैः प्रववृते युिं तया दे व्या सुरतद्वषाम् ।।३९।।
शस्त्रास्त्रबाहुधा मुक्तरादीतपततदगन्रम् ।
मतहषासुरसेनानीतश्चक्षुराख्यो महासुरैः ।।४०।।
युयुधे चामरश्चान्यश्चतुरङ्गबलाण्डितैः ।
रर्ानामयुतैः षड् तभरुदग्राख्यो महासुरैः ।।४१।।
अयुध्यतायुतानां च सहरेण महाहनुैः ।
पञ्चाशण्डद्भश्च तनयुतरतसलोमा महासुरैः ।।४२।।
अयुतानां शतैः षड् तभबााष्कलो युयुधे रणे ।
गिवातिसहरौघरनेकैः पररवाररतैः ।।४३।।
वृतो रर्ानां कोट्ा च युिे तण्डस्मन्नयुध्यत ।
तबडालाख्योऽयुतानां च पञ्चाशण्डद्भरर्ायुतैः ।।४४।।
युयुधे संयुगे तत्र रर्ानां पररवाररतैः ।
अन्ये च तत्रायुतशो रर्नागहयवृाताैः ।।४५।।
युयुधुैः संयुगे दे व्या सह तत्र महासुराैः ।
कोतटकोतटसहरेस्तु रर्ानां दण्डन्नां तर्ा ।।४६।।
हयानां च वृतो युिे तत्राभून्मतहषासुरैः ।

तोमरतभाण्डन्दपालश्च शण्डक्ततभमुासलस्तर्ा ।।४७।।
युयुधुैः संयुगे दे व्या खड् गैः परशुपतट्टशैः ।
केतचच्च तचतक्षपुैः शक्तीैः केतचत्पाशां स्तर्ापरे ।।४८।।
दे वीं खड् गप्रहारस्तु ते तां हन्ुं प्रचक्रमुैः ।
सातप दे वी ततस्तातन शस्त्राण्यस्त्रातण चण्डण्डका ।।४९ ।।
लीलयव प्रतचच्छे द तनिशस्त्रास्त्रवतषाणी ।
अनायस्तानना दे वी स्तूयमाना सुरतषातभैः ।।५०।।
मुमोचासुरदे हेषु शस्त्राण्यस्त्रातण चेश्वरी ।
सोऽतप क्रुिो धुतसटो दे व्या वाहनकेसरी ।।५१।।
चचारासुरसन्येषु वनेण्डष्वव हुताशनैः ।
तनैः श्वासान् मुमुचे यां श्च युध्यमाना रणेऽण्डम्बका ।।५२।।
त एव सद्यैः सम्भूता गणाैः शतसहरशैः ।
युयुधुस्ते परशुतभतभाण्डन्दपालातसपतट्टशैः ।।५३।।
नाशयन्ोऽसुरगणान् दे वीशक्त्युपबृंतहताैः ।
अवादयन् पटहान् गणाैः शङ् खास्तर्ापरे ।।५४।।
मृदङ्गां श्च तर्वान्ये तण्डस्मन् युिमहोत्सवे ।
ततो दे वी तत्रशूलेन गदया शण्डक्तवृतष्टतभैः ।।५५।।
खड् गातदतभश्च शतशो तनिघान महासुरान् ।
पातयामास चवान्यान् घण्टास्वनतवमोतहतान् ।५६।।
असुरान् भुतव पाशेन बद् र्ध्वा चान्यानकषायत् ।
केतचद् तद्वधा कृतास्तीक्ष्म्णैः खड् गपातस्तर्ापरे ।।५७।।
तवपोतर्ता तनपातेन गदया भुतव शेरते ।
वेमुश्च केतचर्द्ुतधरं मुसलेन भृशं हताैः ॥५८॥
केतचतन्नपततता भूमौ तभन्नाैः शूलेन वक्षतस ।
तनरन्राैः शरौघेण कृताैः केतचर्द्णातिरे ॥५९॥
श्येनानुकाररणैः प्राणान् मुमुचुण्डस्त्रदशादा नाैः ।
केषां तचद् बाहवण्डिन्नाण्डिन्नग्रीवास्तर्ापरे ।।६०।।
तशरां तस पेतुरन्येषामन्ये मध्ये तवदाररताैः ।

तवण्डच्छन्निङ्घास्त्वपरे पेतुरुव्याां महासुराैः ।।६१।।
एकबाह्तक्षचरणाैः केतचद्दे व्या तद्वधा कृताैः ।
तछन्नेऽतप चान्ये तशरतस पततताैः पुनरुण्डत्थताैः ।।६२।।
कबन्धा युयुधुदेव्या गृहीतपरमायुधाैः ।
ननृतुश्चापरे तत्र युिे तूयालयातश्रताैः ।।६३ ।।
कबन्धाण्डिन्नतशरसैः खड् गशक्त्यृतष्टपाणयैः ।
ततष्ठ ततष्ठे तत भाषन्ो दे वीमन्ये महासुराैः ।।६४।।
पाततत रर्नागाश्वरसुरश्च वसुन्धरा ।
अगया साभवत्तत्र यत्राभूत्स महारणैः ।।६५ ।।
शोतणतौघा महानद्यैः सद्यस्तत्र प्रसुरुवुैः ।
मध्ये चासुरसन्यस्य वारणासुरवातिनाम् ।।६६।।
क्षणेन तन्महासन्यमसुराणां तर्ाण्डम्बका ।
तनन्ये क्षयं यर्ा वतिस्तृणदारुमहाचयम् ।।६७।।
स च तसंहो महानादमुत्सृिन्धुतकेसरैः ।
शरीरे भ्योऽमरारीणामसूतनव तवतचितत ।।६८ ।।
दे व्या गणश्च तस्तत्र कृतं युिं महासुरेैः ।
यर्षां तुतुषुदेवाैः पुष्पवृतष्टमुचो तदतव ।। ॐ ।। ६९ ।।
इतत श्रीमाकाण्डे यपुराणे सावतणाके मिन्रे दे वीमाहात्म्ये मतहषासुरसन्यवधो
नाम तद्वतीयोऽध्यायैः ॥ २ ॥
MADHYAMA CHARITAM
THE SECOND CHAPTER
The sage said: In days of yore, there was a great war going on between the
Devas and the Asuras, for one hundred years. The leader of the Asuras was
Mahisha and that of Devas was Indra. But the Devas were defeated by the
powerful Rakshasas and Mahishasura became the ruler of the Devas in
Heaven. The defeated Devas complained to Brahma. They all went to
Vishnu and Rudra to tell the lamentable story. "O Lords! All of us are
completely overthrown by the terrible Mahishasura. Surya, Indra, Agni,
Yama, Varuna-all are defeated. We are now wandering on the earth like
mortals. We have come to You for help. Kindly arrange for his destruction,
for we have taken shelter in You."
Hearing these words of the Devas, Lord Vishnu was much wroth, and
opened the middle of His eyebrows. Rudra also opened His third eye.
Brahma also opened His angry eye. There was a great and powerful
effulgence bursting forth from the foreheads of Brahma, Vishnu and Siva.
Even from the foreheads of all Devas an effulgence burst forth. All these
effulgences were united together to form a dreadful power which was
looking like a big mountain in size. All the quarters were illumined by this
Light, the essence of all the bodies of the celestials. That effulgence
appeared in the form of a Woman, powerful and great. From the effulgence
of Siva, Her face was formed. Out of the power of Yama, Her hairs were
formed. Her hands were of the power of Vishnu, and Her legs were of the
power of Brahma. Thus all the parts of Her body were formed out of the
effulgent Power of one or the other among the gods.
She was the essence of all the celestial beings. All the Devas were very glad
to look at Her.
All the Devas gave Her their respective important weapons in order to fight
the Asuras. Siva gave Her His Trisula, Vishnu gave His Chakra, Varuna gave
His Sankha, Agni gave His Sakti, Wind-god gave the bow and arrows, Indra
gave His Vajra, Ghanta, Airavata, etc., Brahma gave His Kamandalu, Yama
gave His sword. Various Devas gave Her their garlands, precious ornaments,
waist-strings, rings, weapons, axes, lotuses, lions, rubies, gems, saries,
drinking bowls, gorgeous paraphernalia of celestial power and glory. She
roared once, and the whole sky and the earth began to tremble with shock.
There was horrible echo, all the worlds began to shake, the oceans were
disturbed, the heaven and the hell were trembling. The Devas said, "Hail,
hail, O Powerful rider on the lion!" All the sages began to praise Her
through various hymns.
The Asuras saw the dreadful form approaching them, and were unable to
know what could that be. They immediately collected their army and stood
against Devi. "Ah! What is this?", said Mahishasura in fear. He fell on Devi
with all his followers in great fury. That Devi was covering the whole of the
three worlds. Her bow and arrows produced such a fearful sound that the
whole army of the Rakshasas began to lose strength in fear. She had
thousands of hands with innumerable weapons. Then began the great fight
between Devi and the Asuras. Chikshura and Chamara, the Commanders of
the Asura army fought in the beginning with thousands of chariots. Then
Udagra, another powerful Rakshasa, with his friend, Asiloma, came to Devi
with crores of warriors surrounding Her from all sides. Bashkala came with a
stream of thousands of elephants and horses. Vidala Asura came with fifty
hundred weapons to destroy Devi. The chariots, elephants, horses and
fighters on foot brought by Mahishasura had no number at all. They were
so many that the whole world was not sufficient to hold them. But Devi was
single with Her lion.
Then, Mahishasura himself came there with crores and crores of elephants
and horses, weapons and warriors, to put an end to Devi. Some Asuras
threw their missiles on Devi. Some threw their axes, some swords and some
binding Astras. Devi destroyed them all in a moment as if in sportful play.
She threw on them all Her divine weapons and in the twinkling of an eye
such a huge Rakshasa army was reduced to the earth. As if the Lord of the
fire in the forest, the Asura Mahisha fell on the lion of Devi with all his
weapons. Through every breath of Devi came out innumerable warriors
who fell on the Asuras and levelled them to the ground. Then Devi blew
Her conch the sound of which broke the hearts of many Asuras. With
Trisulas, Chakras, maces and other divine Astras, Devi threw down all the
Asuras without mercy. There were mountains and mountains of dead Asuric
bodies and rivers of blood began to flow from those mountains. Some
Asuras were cut in two, some had broken their heads, some were rendered
senseless, some were shorn to pieces, some began to vomit blood being
heavily beaten. Heads of Asuras fell without number, some with and some
without eyes. The ferocious lion of Devi tore the thighs of the Asuras and
drank their blood to his heart's content. The commanders of the Asuras
were killed. All the elephants, horses and chariots were crushed to pieces.
Devi shone like the sun rising above the mountain of Asuras, while the
Devas showered rains of flowers from above.
तृतीयोऽध्यगयाः
ॐ उद्यद्भानुसहरकाण्डन्मरुणक्षौमां तशरोमातलकां
रक्तातलप्तपयोधरां िपवटीं तवद्यामभीततं वरम् ।
हस्ताब्जदा धतीं तत्रनेत्रतवलसद्वक्त्रारतवन्दतश्रयं
दे वीं बितहमां शुरत्नमुकुटां वन्दे ऽरतवन्दण्डस्ताम् ।।
'ॐ' ऋतषरुवाच ।। १।।
तनहन्यमानं तत्सन्यमवलोक्य महासुरैः ।
सेनानीतश्चक्षुरैः कोपाद्ययौ योद् धुमर्ाण्डम्बकाम् ।।२।।
स दे वीं शरवषेण ववषा समरे ऽसुरैः ।
यर्ा मेरुतगरे ैः शृङ्गं तोयवषेण तोयदैः ।।३।।
तस्यण्डच्छत्वा ततो दे वी लीलयव शरोत्करान्
िघान तुरगान् बाणयान्ारं चव वातिनाम्ना ।।4।।
तचच्छे द च धनुैः सद्यो र्ध्विं चाततसमुण्डच्छरतम् ।
तवव्याध चव गात्रेषु तछन्नधिानमाशुगैः ।।5।।
सण्डच्छन्नधिा तवरर्ो हताश्वो हतसारतर्ैः ।
अभ्यधावत तां दे वीं खड् गचमाधरोऽसुरैः ।।६।।

तसंहमाहत्य खड् गेन तीक्ष्म्णधारे ण मूधातन ।
आिघान भुिे सव्ये दे वीमप्यततवेगवान् ।।७।।
तस्याैः खड् गो भुिं प्राप्य पफाल नृपनन्दन ।
ततो िग्राह शूलं स कोपादरुणलोचनैः ।। ८ ।।
तचक्षेप च ततस्तत्तु भर्द्काल्यां महासुरैः ।
िाज्वल्यमानं तेिोभी रतवतबम्बतमवाम्बरात् ।।९।।
दृष्वा तदापतच्छूलं दे वी शूलममुञ्चत ।
तच्छूलं शतधा तेन नीतं स च महासुरैः ।।१०।।
हते तण्डस्मन्महावीये मतहषस्य चमूपतौ ।
आिगाम गिारूढश्चामरण्डस्त्रदशादा नैः ।।११।।
सोऽतप शण्डक्तं मुमोचार् दे व्यास्तामण्डम्बका र्द्ुतम् ।
हुं कारातभहतां भूमौ पातयामास तनष्प्रभाम् ।।१२।।
भग्नां शण्डक्तं तनपतततां दृष्वा क्रोधसमण्डितैः ।
तचक्षेप चामरैः शूलं बाणस्तदतप साण्डच्छनत् ।।१३।।

ततैः तसंहैः समुत्पत्य गिकुम्भान्रे ण्डस्तैः ।
बाहुयुिेन युयुधे तेनोच्चण्डस्त्रदशाररणा ।।१४।।
युद्ध्यमानौ ततस्तौ तु तस्मान्नागान्महीं गतौ।
युयुधातेऽततसंरब्ौ प्रहाररततदारुणैः ।।१५।।
ततो वेगात् खमुत्पत्य तनपत्य च मृगाररणा ।
करप्रहारे ण तशरश्चामरस्य पृर्क्कृतम् ।।१६।।
उदग्रश्च रणे दे व्या तशलावृक्षातदतभहा तैः ।
दन्मुतष्टतलश्चव करालश्च तनपातततैः ।।१७।।
दे वी क्रुिा गदापातश्चूणायामास चोितम् ।
वाष्कलं तभण्डन्दपालेन बाणस्ताम्रं तर्ान्धकम् ।। १८ ।।
उग्रास्यमुग्रवीयां च तर्व च महाहनुम् ।
तत्रनेत्रा च तत्रशूलेन िघान परमेश्वरी ।।१९।।
तबडालस्यातसना कायात्पातयामास व तशरैः ।
दु धारं दु मुाखं चोभौ शरतनान्ये यमक्षयम् ।।२०।।

एवं संक्षीयमाणे तु स्वसन्ये मतहषासुरैः ।
मातहषेण स्वरूपेण त्रासयामास तान् गणान् ।।२१।।
कां तश्चत्तुण्डप्रहारे ण खुरक्षेपस्तर्ापरान् ।
लाङ् गूलतातडतां श्चान्याञ्छृ ङ्गाभ्यां च तवदाररतान् ।। २२ ।।
वेगेन कां तश्चदपरान्नादे न भ्रमणेन च ।
तनैः श्वासपवनेनान्यान् पातयामास भूतले ।।२३ ।।
तनपात्य प्रमर्ानीकमभ्यधावत सोऽसुरैः ।
तसंहं हन्ुं महादे व्याैः कोपं चक्रे ततोऽण्डम्बका ।। २४ ।।
सोऽतप कोपान्महावीयाैः खुरक्षुण्णमहीतलैः ।
शृङ्गाभ्यां पवातानुच्चां तश्चक्षेप च ननाद च ।।२५।।
वेगभ्रमणतवक्षुण्णा मही तस्य व्यशीयात ।
लाङ् गूलेनाहतश्चाण्डब्ैः प्लावयामास सवातैः ।।२६।।
धुतशृङ्गतवतभन्नाश्च खण्डं खण्डं ययुघानाैः ।
श्वासातनलास्ताैः शतशो तनपेतुनाभसोऽचलाैः ।।२७।।

इतत क्रोधसमाध्मातमापतन्ं महासुरम् ।
दृष्वा सा चण्डण्डका कोपं तद्बधाय तदाकरोत् ।। २८ ।।
सा तक्षप्स्त्वा तस्य व पाशं तं बबन्ध महासुरम् ।
तत्याि मातहषं रूपं सोऽतप बिो महामृधे ।।२९ ।।
ततैः तसंहोऽभवत्सद्यो यावत्तस्याण्डम्बका तशरैः ।
तछनतत्त तावत्पुरुषैः खड् गपातणरदृश्यत ।।३० ।।
तत एवाशु पुरुषं दे वी तचच्छे द सायकैः ।
तं खड् गचमाणा साधां ततैः सोऽभून्महागिैः ।।३१।।
करे ण च महातसंहं तं चकषा िगिा च ।
कषातस्तु करं दे वी खड् गेन तनरकृन्त ।।३२।।
ततो महासुरो भूयो मातहषं वपुराण्डस्तैः ।
तर्व क्षोभयामास त्रलोक्यं सचराचरम् ।।३३॥
ततैः क्रुिा िगन्माता चण्डण्डका पानमुत्तमम् ।
पपौ पुनैः पुनश्चव िहासारुणलोचना ।।३४।।

ननदा चासुरैः सोऽतप बलवीयामदोितैः ।
तवषाणाभ्यां च तचक्षेप चण्डण्डकां प्रतत भूधरान् ।।३५।।
सा च तान् प्रतहतां स्तेन चूणायन्ी शरोत्करैः ।
उवाच तं महोद् भूतमुखरागाकुलाक्षरम् ।।३६ ।।
दे व्युवाच ।। ३७ ।।
गिा गिा क्षणं मूढ मधु यावण्डत्पबायहम् ।
मया त्वतय हतेऽत्रव गतिाष्यन्त्याशु दे वताैः ।। ३८ ।।
ऋतषरुवाच ।। ३९ ।।
एवमुक्त्वा समुत्पत्य साऽऽरूढा त महासुरम् ।
पादे नाक्रय कण्ठे च शूलेननमताडयत् ।। ४० ।।
ततैः सोऽतप पदाऽऽक्रान्स्तया तनिमुखात्ततैः ।
अधातनष्क्रान्ं एवासीद् दे व्या वीयेण संवृतैः ।।४१।।
अधातनष्क्रान् एवासौ युध्यमानो महासुरैः ।
तया महातसना दे व्या तशरण्डच्छत्त्वा तनपातततैः ।।४२ ।।

ततो हाहाकृतं सवां दत्यसन्यं ननाश तत् ।
प्रहषां च परं िग्मुैः सकला दे वतागणाैः ।।४३ ।।
तुष्टु वुस्तां सुरा दे वीं सह तदव्यमाहतषातभैः ।
िगुगान्धवापतयो ननृतुश्चाप्सरोगणाैः ।। ॐ ।। ४४ ।।
इतत श्रीमाकाण्डे यपुराणे सावतणाके मिन्रे दे वीमाहात्म्यें मतहषासुरवधो नाम तृतीयोऽध्यायैः

॥३॥
THE THIRD CHAPTER
The charioteer of Mahishasura teased Devi in all possible ways and tried to
kill Her lion at a stroke. She got extremely angry at this act of the Asura and
with one stroke of Her Trisula cut off his hand and threw it hundred miles
away. Seeing this, Chamara, the companion of Mahisha, came with his great
missile. But with one "Hum" sound from Her mouth, Devi burnt the missile
to ashes. Devi jumped into the sky and slashed his head from the body.
Then Udagra came with many trees in his hands to beat them on Devi. Devi,
filled with rage, powdered the body of Udagra in no time. Karala, Bashkala,
Durdhara, Durmukha, Vidala, all were sent to the abode of Yama by the
hands of the Great Devi.
This was high time for Mahishasura to fall on Devi in person. All his
assistants were slain and he had no other help. He assumed the form of a
ferocious buffalo and harassed Devi with his great might. With a powerful
blow of his tail, horns and hoofs, he created a dreadful sound that shook
the earth. He fell on the lion of Devi with rage and struck the lion with a
mighty sword. The lion roared horribly and in no time the Asura saw that
his legs were torn by the lion. With one stroke of Mahisha's tail, the oceans
were scattered in the air and it seemed as if the world would come to an
end. With the kicks given by his horns, the clouds were broken to pieces
and were thrown to all directions. The earth was broken by his hoofs and
the sight was simply dreadful. When Devi was about to kill him, he assumed
the form of a lion and fell upon Devi; immediately he again took the form
of the Rakshasa with a sword in his hand and fell upon Devi. Devi threw Her
weapons upon Mahishasura but immediately he became a huge elephant
and fell on Devi. But the lion of Devi fell upon the elephant and
immediately the Asura took the form of a buffalo. Then the Mother of the
worlds opened Her red eyes with fury and roared once again and said, "O
wicked Asura! Roar, roar! Your end is near. I shall drink your blood with joy.
Come on. I shall please the Devas now."
The sage said: Thus saying, Devi caught hold of his neck, and tore his legs
into two. There was the sound of "Ha, Ha" in the Asura army when
Mahishasura was killed. There was great joy among the Devas. The Devas
praised Devi for Her valour and victory. Gandharvas sang and Apsaras
danced.
चतुथोऽध्यगयाः
ध्यगनम्
ॐ कालाभ्राभां कटाक्षरररकुलभयदां मौतलबिे न्दु रेखां
शंखं चक्रं कृपाणं तत्रतशखमतप कररुद्वहन्ीं तत्रनेत्राम् ।
तसंहस्कन्धातधरूढां तत्रभुवनमण्डखलं तेिसा पूरयन्ीं
ध्यायेद् दु गाां ियाख्यां तत्रदशपररवृतां सेतवतां तसण्डिकामैः ।।
'ॐ' ऋतषरुवाच ॥ १ ॥
शक्रादयैः सुरगणा तनहतेऽततवीये
तण्डस्मन्दु रात्मतन सुराररबले च दे व्या ।
तां तुष्टु वुैः प्रणततनम्रतशरोधरां सा
वाण्डभैः प्रहषापुलकोद्गमचारुदे हाैः ॥2 ॥
दे व्या यया तततमदं िगदात्मशक्त्या
तनश्शेषदे वगणशण्डक्तसमूहमूत्याा ।
तामण्डम्बकामण्डखलदे वमहतषापूज्यां
भक्त्या नताैः स्म तवदधातु शुभातन सा नैः ॥३ ॥
यस्याैः प्रभवमतुलं भगवाननन्ो
ब्रह्मा हरश्च न तह वक्तुमलं बलं च ।
सा चण्डण्डकाण्डखलिगत्पररपालनाय
नाशाय चाशुभभयस्य मततं करोतु ॥4 ॥

या श्रीैः स्वयं सुकृततनां भवनेष्वलक्ष्मीैः
पापात्मनां कृततधयां हृदयेषु बुण्डिैः ।
श्रिा सता कुलिनप्रभवस्य लज्जा ।
तां त्वां नताैः स्म पररपालय दे तव तवश्वम् ।।५।।
तकं वणायाम तव रूपमतचन्त्यमेतत्
तकं चाततवीयामसुरक्षयकारर भूरर ।
तकं चाहवेषु चररतातन तवाद् भुतातन
सवेषु दे व्यसुरदे वगणातदकेषु ।।६।।
हे तुैः समस्तिगतां तत्रगुणातप दोष-
ना ज्ञायसे हररहरातदतभरप्यपारा ।
सवाा श्रयाण्डखलतमदं िगदं शभूत-
मव्याकृता तह परमा प्रकृततस्त्वमाद्या ।।७।।
यस्याैः समस्तसुरता समुदीरणेन
तृण्डप्तं प्रयातत सकलेषु मखेषु दे तव ।
स्वाहातस व तपतृगणस्य च तृण्डप्तहे तु-
रुच्चायासे त्वमत एव िनैः स्वधा च ।।८।।
या मुण्डक्तहे तुरतवतचन्त्यमहाव्रता त्व-

मभ्यस्यसे सुतनयतेण्डन्द्रयतत्त्वसारैः ।
मोक्षातर्ातभमुातनतभरस्तसमस्तदोष-
तवद्यातस सा भगवती परमा तह दे तव ।।९।।
शब्दाण्डत्मका सुतवमलग्यािुषां तनधान-
मुद्गीर्रयपदपाठवतां च साम्नाम्।
दे वी त्रयी भगवती भवभावनाय
वाताा च सवािगतां परमातताहन्त्री ।।१०।।
मेधातस दे तव तवतदताण्डखलशास्त्रसारा
दु गाा तस दु गाभवसागरनौरसंगा
श्रीैः कटभाररहृदयककृतातधवासा
गौरी त्वमेव शतशमौतलकृतप्रततष्ठ ।।११।।
ईषत्सहासममलं पररपूणाचन्द्र-
तबम्बानुकारर कनकोत्तमकाण्डन्कान्म् ।
अत्यद् भुतं प्रहृतमात्तरुषा तर्ातप
वक्त्रं तवलोक्य सहसा मतहषासुरेण ।।१२।।
दृष्वा तु दे तव कुतपतं भ्रुकुटीकराल-
मुद्यच्छशां क सदृशच्छतव यन्न सद्यैः ।

प्राणान्मुमोच मतहषस्तदतीव तचत्रं
किीव्यते तह कुतपतान्कदशानेन ।।१३।।
दे तव प्रसीद परमा भवती भवाय
सद्यो तवनाशयतस कोपवती कुलातन ।
तवज्ञातमेतदधुनव यदस्तमेत-
न्नीतं बलं सुतवपुलं मतहषासुरस्य ।।१४।।
ते सम्मता िनपदे षु धनातन तेषां
तेषां यशां तस न च सीदतत धमावगाैः ।
धन्यास्त एव तनभृतात्मिभृत्यदारा
येषां सदाभ्युदयदा भवती प्रसन्ना ।।१५।।
धयाा तण दे तव सकलातन सदव कमाा-
ण्यत्यादृतैः प्रतततदनं सुकृती करोतत ।
स्वगां प्रयातत च ततो भवतीप्रसादा-
ल्लोकत्रयेऽतप फलदा ननु दे तव तेन ।।१६।।
दु गे स्मृता हरतस भीततमशेषिन्ोैः
स्वस्ैः स्मृता मततमतीव शुभां ददातस ।
दाररद्र्यदु ैः खभयहाररतण का त्वदन्या

सवोपकारकरणाय सदाऽऽर्द्ातचत्ता ।।१७।।
एतभहा तिागदु पतत सुखं तर्ते
कुवान्ु नाम नरकाय तचराय पापम् ।
संग्राममृत्युमतधगय तदवं प्रयान्ु
मत्वेतत नूनमतहतान् तवतनहं तस दे तव ।।१८।।
दृष्वव तकं न भवती प्रकरोतत भस्म
सवाा सुरानररषु यत्प्रतहणोतष शस्त्रम्।
लोकान् प्रयान्ु ररपवोऽतप तह शस्त्रपूता
इत्थं मततभावतत तेष्वतप तेऽततसार्ध्वी ।।१९।।
खड् गप्रभातनकरतवस्फुरणस्तर्ोग्रैः
शूलाग्रकाण्डन्तनवहे न दृशोऽसुराणाम् ।
यन्नागता तवलयमंशुमतदन्दु खण्ड-
योग्याननं तव तवलोकयतां तदे तत् ।।२०।।
दु वृात्तवृत्तशमनं तव दे तव शीलं
रूपं तर्तदतवतचन्त्यमतुल्यमन्यैः ।
वीयां च हन्ृ हृतदे वपराक्रमाणां
वररष्वतप प्रकतटतव दया त्वयेत्थम् ।।२१।।

केनोपमा भवतु तेऽस्य पराक्रमस्य
रूपं च शत्रुभयकायाततहारर कुत्र ।
कृपा समरतनष्ठु रता च दृष्टा
त्वय्येव दे तव वरदे भुवनत्रयेऽतप ।।२२।।
त्रलोक्यमेतदण्डखलं ररपुनाशनेन
त्रातं त्वया समरमूधातन तेऽतप हत्वा
नीता तदवं ररपुगणा भयमप्यपास्त-
मस्माकमुन्मदसुराररभवं नमस्ते ।।२३ ।।
शूलेन पातह नो दे तव पातह खड् गेन चाण्डम्बके।
घण्टास्वनेन नैः पातह चापज्यातनैः स्वनेन च ।।२४।।
प्राच्यां रक्ष प्रतीच्यां च चण्डण्डके रक्ष दतक्षणे ।
भ्रामणेनात्मशूलस्य उत्तरस्यां तर्ेश्वरर ।। २५ ।।
सौयातन यातन रूपातण त्रलोक्ये तवचरण्डन् ते।
यातन चात्यर्ाघोरातण त रक्षास्मास्तर्ा भुवम् ।।२६।।
खड् गशूलगदादीतन यातन चास्त्रातण तेऽण्डम्बके।

करपल्लवसङ्गीतन तरस्मान् रक्ष सवातैः ।।२७।।
ऋतषरुवाच ।। २८ ।
एवं स्तुता सुरतदा व्यैः कुसुमनान्दनोद्भवैः ।
अतचाता िगतां धात्री तर्ा गन्धानुलेपनैः ।।२९।।
भक्त्या समस्तण्डस्त्रदशतदा व्यधूापैः सुधूतपता
प्राह प्रसादसुमुखी समस्तान् प्रणतान् सुरान् ।।३० ।।
दे व्युवाच ।। ३१ ।।
तव्रयतां तत्रदशाैः सवे यदस्मत्तोऽतभवाण्डञ्छतम्
(ददायहमततप्रीत्या स्तवरे तभैः सुपूतिता ।) ।।३२।।
दे वा ऊचुैः ।। ३३ ।।
भगवत्या कृतं सवां न तकंतचदवतशष्यते ।
यदयं तनहतैः शत्रुरस्माकं मतहषासुरैः ।। ३४ ।।
यतद चातप वरो दे यस्त्वयास्माकं महे श्वरर ।
संस्मृता संस्मृता त्वं नो तहं सेर्ाैः परमापदैः ।।३५।।
यश्च मत्याैः स्तवरे तभस्त्वां स्तोष्यत्यमलानने ।
तस्य तवत्तण्डिातवभवधानदारातदसम्पदाम् ।।३६।।

वृियेऽस्मत्प्रसन्ना त्वं भवेर्ाैः सवादाण्डम्बके ।।३७।।
ऋतषरुवाच ।। ३८ ।।
इतत प्रसातदता दे विागतोऽर्े तर्ाऽऽत्मनैः ।
तर्ेत्युक्त्वा भर्द्काली बभूवान्तहा ता नृप ।।३९।।
इत्येतत्कतर्तं भूप सम्भूता सा यर्ा पुरा।
दे वी दे वशरीरे भ्यो िगत्स्रयतहततषणी ।।४०।।
पुनश्च गौरी दे हा सा समुद्भूता यर्ाभवत् ।
वधाय दु ष्टदत्यानां तर्ा शुम्भतनशुम्भयोैः ।।४१।।
रक्षणाय च लोकानां दे वानामुपकाररणी ।
तच्छृ णुष्व मयाऽऽख्यातं यर्ावत्कर्यातम ते ।।ह्ीं ॐ।।४२।।
इतत श्रीमाकाण्डे यपुराणे सावतणाके मिन्रे दे वीमाहात्म्ये शक्रातदस्तुततनाा म चतुर्ोऽध्यायैः ॥४

॥
THE FOURTH CHAPTER
When the Asura was killed, all the Devas with Brahma as their head, came
to Devi, and praised Her with these words:
"Who as the Soul of all the worlds and the all-pervading Power, sustains all,
to that Ambika, worshipped by sages and gods we offer our prostrations.
May She bestow blessedness on us all! Whose depth cannot be reached by
Brahma, Vishnu and Siva, to that Chandika, the mother of the worlds, we
offer our devoted prayers. Who is prosperity, in the houses of the good,
who is the destroying poverty in the houses of the wicked, who is the
wicked mind in the hearts of the sinners, to Thee, O Devi, we offer our
devotional salutations. O Devi, how can we praise Thee? Thou art the cause
of all the worlds, the Para-Prakriti, the all-pervading essence. Thou art
Moksha, Thou art Vidya which gives Moksha. Thou art Rik, Yajus and Sama,
Thou art the destroyer of sorrow. O Devi, Thou art intelligence, Thou art the
essence of all Sastras, Thou art Durga who is the boat to cross the ocean of
Samsara. Thou art Gouri, Lakshmi, Sarasvati! O, how beautiful, but how
dreadful you are! Glory, glory to Thee! Indeed, fortunate are those devotees
on whom Thy full grace descends at all times. What else do they want? By
mere remembrance, O Durga, Thou givest salvation to the devoted. Thou
destroyest their fear, givest good intellect to them, and removest their
poverty. Thou art so merciful O Devi! With the idea of giving good life in
heaven to those poor Jivas, you have destroyed these Asuras with Your own
hands O Devi! Why do you take such a time? Why can't you reduce them all
to ashes in the twinkling of an eye? Salutations, Salutations to Thee, O Devi!
You have destroyed the troublesome Asuras and brought Peace to the
whole world. What greater glorious deed can there possibly be? Protect us,
O protect us from all sides. From front, from behind, from right, from left,
from up and from below, protect us.
Thus praised by the Devas and worshipped by them, with all the sixteen
methods, Devi said with a smiling face, "O Devas! Ask from Me any boon, I
shall give that to you all." The Devas said, "There is nothing which Devi has
not done. For the sake of us, You have killed Mahishasura. If You would
give us a boon, then may You come and destroy our troubles whenever we
think of You. May whoever prays to Thee with these hymns prosper in all
ways." The sage said: Thus being offered Stotras by the Devas, the Devi
said, 'Be it so' and vanished from sight. Thus I have told you the great glory
of Devi who is the loving Mother of all worlds. Again She was born through
the body of Gouri in order to kill Sumbha and Nisumbha, to restore Dharma
on earth, and to help the Devas. Hear from me these stories.
अथ उत्तरचररतम्
पञ्चमगऽध्यगयाः
ॐ अस्य श्रीउत्तरचररत्रस्य रुर्द्ऋतषैः , महासरस्वती दे वता, अनुष्टु प् छन्दैः , भीमा शण्डक्तैः ,

भ्रामरी बीिम्, सूयास्तत्त्वम् , सामवेदैः स्वरूपम्, महासरस्वतीप्रीत्यर्े उत्तरचररत्रपाठे
तवतनयोगैः ।
ॐ घण्टाशूलहलातन शंखमुसले चक्र धनुैः सायक
हस्ताब्जदा धतीं घनान्तवलसच्छीतां शुतुल्यप्रभाम् ।
गौरीदे हसमुद्भवां तत्रिगतामाधारभूतां महा-
पूवाा मत्र सरस्वतीमनुभिे शुम्भातददत्यातदा नीम् ।।
'ॐ क्ीं' ऋतषरुवाच ।। १।।
पुरा शुम्भतनशुम्भाभ्यामसुराभ्यां शचीपतेैः ।
त्रलोक्यं यज्ञभागाश्च हृता मदबलाश्रयात् ।।२।।
तावेव सूयातां तद्वदतधकारं तर्न्दवम् ।
कौबेरमर् चायं च चक्राते वरुणस्य च ।।३।।
तावेव पवनण्डिां च चक्रतुवातिकमा च ।
ततो दे वा तवतनधूाता भ्रष्टराज्याैः परातिताैः ।। ४।।

हृतातधकाराण्डस्त्रदशास्ताभ्यां सवे तनराकृताैः ।
महासुराभ्यां तां दे वीं संस्मरन्त्यपरातिताम् ।।५।।
तयास्माकं वरो दत्तो यर्ाऽऽपत्सु स्मृताण्डखलाैः ।
भवतां नाशतयष्यातम तत्क्षणात्परमापदैः ।।६।।
इतत कृत्वा मततं दे वा तहमवन्ं नगेश्वरम् ।
िग्मुस्तत्र ततो दे वीं तवष्णुमायां प्रतुष्टु वुैः ।।७।।
दे वा ऊचुैः ।।८ ।।
नमो दे व्य महादे व्य तशवाय सततं नमैः ।
नमैः प्रकृत्य भर्द्ाय तनयताैः प्रणताैः स्म ताम् ।।९।।
रौर्द्ाय नमो तनत्याय गौयै धात्र्य नमो नमैः ।
ज्योत्स्नाय चेन्दु रूतपण्य सुखाय सततं नमैः ।।१०।।
कल्याण्य प्रणतां वृद्ध्य तसद्ध्य कुमो नमो नमैः ।
नऋात्य भूभृतां लक्ष्म्य शवाा ण्य ते नमो नमैः ।।११।।
दु गाा य दु गापाराय साराय सवाकाररण्य ।
ख्यात्य तर्व कृष्णाय धूम्राय सततं नमैः ।।१२।।

अततसौयाततरौर्द्ाय नतास्तस्य नमो नमैः ।
नमो िगत्प्रततष्ठाय दे व्य कृत्य नमो नमैः ।।१३।।
या दे वी सवाभूतेषु तवष्णुमायेतत शण्डब्दता ।
नमस्तस्य, नमस्तस्य, नमस्तस्य नमो नमैः ।।१४-१६।।
या दे वी सवाभूतेषु चेतनेत्यतभधीयते ।
नमस्तस्य, नमस्तस्य, नमस्तस्य नमो नमैः ।।१७-१९।।
या दे वी सवाभूतेषु बुण्डिरूपेण संण्डस्ता ।
नमस्तस्य, नमस्तस्य, नमस्तस्य नमो नमैः ।।२०-२२।।
या दे वी सवाभूतेषु तनर्द्ारूपेण संण्डस्ता।
नमस्तस्य, नमस्तस्य, नमस्तस्य नमो नमैः ।।२३-२५।।
या दे वी सवाभूतेषु क्षुधारूपेण संण्डस्ता।
नमस्तस्य, नमस्तस्य, नमस्तस्य नमो नमैः ।।२६-२८।।
या दे वी सवाभूतेषु छायारूपेण संण्डस्ता ।
नमस्तस्य, नमस्तस्य, नमस्तस्य नमो नमैः ।।२९-३१।।

या दे वी सवाभूतेषु शण्डक्तरूपेण संण्डस्ता ।
नमस्तस्य, नमस्तस्य, नमस्तस्य नमो नमैः ।।३२-३४।।
या दे वी सवाभूतेषु तृष्णारूपेण संण्डस्ता ।
नमस्तस्य, नमस्तस्य, नमस्तस्य नमो नमैः ।।३५-३७।।
या दे वी सवाभूतेषु क्षाण्डन्रूपेण संण्डस्ता।
नमस्तस्य, नमस्तस्य, नमस्तस्य नमो नमैः ।।३८-४० ।।
या दे वी सवाभूतेषु िाततरूपेण संण्डस्ता ।
नमस्तस्य, नमस्तस्य, नमस्तस्य नमो नमैः ।।४१-४३।।
या दे वी सवाभूतेषु लज्जारूपेण संण्डस्ता ।
नमस्तस्य, नमस्तस्य, नमस्तस्य नमो नमैः ।।४४-४६।।
या दे वी सवाभूतेषु शाण्डन्रूपेण संण्डस्ता ।
नमस्तस्य, नमस्तस्य, नमस्तस्य नमो नमैः ।।४७-४९।।
या दे वी सवाभूतेषु श्रिारूपेण संण्डस्ता ।
नमस्तस्य, नमस्तस्य, नमस्तस्य नमो नमैः ।।५०-५२।।

या दे वी सवाभूतेषु काण्डन्रूपेण संण्डस्ता ।
नमस्तस्य, नमस्तस्य, नमस्तस्य नमो नमैः ।।५३-५५।।
या दे वी सवाभूतेषु लक्ष्मीरूपेण संण्डस्ता ।
नमस्तस्य, नमस्तस्य, नमस्तस्य नमो नमैः ।।५६-५८।।
या दे वी सवाभूतेषु वृतत्तरूपेण संण्डस्ता ।
नमस्तस्य, नमस्तस्य, नमस्तस्य नमो नमैः ।।५९-६१।।
या दे वी सवाभूतेषु स्मृततरूपेण संण्डस्ता ।
नमस्तस्य, नमस्तस्य, नमस्तस्य नमो नमैः ।।६२-६४।।
या दे वी सवाभूतेषु दयारूपेण संण्डस्ता ।
नमस्तस्य, नमस्तस्य, नमस्तस्य नमो नमैः ।।६५-६७।।
या दे वी सवाभूतेषु तुतष्टरूपेण संण्डस्ता।
नमस्तस्य, नमस्तस्य, नमस्तस्य नमो नमैः ।।६८-७०।।
या दे वी सवाभूतेषु मातृरूपेण संण्डस्ता
नमस्तस्य, नमस्तस्य, नमस्तस्य नमो नमैः ।।७१-७३।।
या दे वी सवाभूतेषु भ्राण्डन्रूपेण संण्डस्ता।

नमस्तस्य, नमस्तस्य, नमस्तस्य नमो नमैः ।।७४-७६ ।।
इण्डन्द्रयाणामतधष्ठात्री भूतानां चाण्डखलेषु या ।
भूतेषु सततं तस्य व्याण्डप्तदे व्य नमो नमैः ।।७७ ।।
तचततरूपेण या कृत्स्नमेतद् व्याप्य ण्डस्ता िगत् ।
नमस्तस्य, नमस्तस्य, नमस्तस्य नमो नमैः ।।७८-८० ।।
स्तुता सुरैः पूवामभीष्टसंश्रयात्तर्ा सुरेन्द्रेण तदनेषु सेतवता ।
करोतु सा नैः शुभहेतुरीश्वरी शुभातन भर्द्ाण्यतभहन्ु चापदैः ।।८१।।
या साम्प्रतं चोितदत्यतातपतरस्मातभरीशा च सुरनामस्यते ।
या च स्मृता तत्क्षणमेव हण्डन् नैः सवाा पदो भण्डक्ततवनम्रमूततातभैः ॥८२॥
ऋतषरुवाच ।। ८३ ।
एवं स्तवातदयुक्तानां दे वानां तत्र पावाती ।
स्नातुमभ्याययौ तोये िािव्या नृपनन्दन ।।८४।। ·
साब्रवीत्तान् सुरान् सुभ्रूभावण्डद्भैः स्तूयतेऽत्र का ।
शरीरकोशतश्चास्याैः समुद्भूताब्रवीण्डच्छवा ।। ८५ ।।
स्तोत्रं ममतत् तक्रयते शुम्भदत्यतनराकृतैः ।
दे वैः समेतैः समरे तनशुम्भेन परातितैः ।।८६।।

शरीरकोशाद्यत्तस्याैः पावात्या तनैः सृताण्डम्बका ।
कौतशकीतत समस्तेषु ततो लोकेषु गीयते ।।८७।।
तस्यां तवतनगातायां तु कृष्णाभूत्सातप पावाती ।
कातलकेतत समाख्याता तहमाचलकृताश्रया ।।८८ ।।
ततोऽण्डम्बकां परं रूपं तबभ्राणां सुमनोहरम् ।
ददशा चण्डो मुण्डश्च भृत्यौ शुम्भतनशुम्भयोैः ।।८९।।
ताभ्यां शुम्भाय चाख्याता अतीव सुमनोहरा ।
काप्यास्ते स्त्री महाराि भासयन्ी तहमाचलम् ।।९०।।
नव तादृक् क्वतचर्द्ूपं दृष्टं केनतचदु त्तमम् ।
ज्ञायतां काप्यसौ दे वी गृह्यतां चासुरेश्वर ।।९१।।
स्त्रीरत्नमततचावाङ्गी द्योतयन्ी तदशण्डस्त्वषा ।
सा तु ततष्ठतत दत्येन्द्र तां भवान् र्द्ष्टु महा तत ।।९२।।
यातन रत्नातन मणयो गिाश्वादीतन व प्रभो ।
त्रलोक्ये तु समस्तातन साम्प्रतं भाण्डन् ते गृहे ।।९३।।

ऐरावतैः समानीतो गिरत्नं पुरन्दरात् ।
पाररिाततरुश्चायं तर्वोच्चैः श्रवा हयैः ।।९४।।
तवमानं हं ससंयुक्तमेततत्तष्ठतत तेऽङ्गणे ।
रत्नभूततमहानीतं यदासीद्वे धसोऽद् भुतम् ।।९५।।
तनतधरे ष महापद्मैः समानीतो धनेश्वरात् ।
तकञ्जण्डिनीं ददौ चाण्डब्माा लामम्लानपंकिाम् ।।९६।।
छत्रं ते वारुणं गेहे काञ्चनरातव ततष्ठतत ।
तर्ायं स्यन्दनवरो यैः पुराऽऽसीत्प्रिापतेैः ।।९७।।
मृत्योरुत्क्राण्डन्दा नाम शण्डक्तरीश त्वया हृता ।
पाशैः सतललरािस्य भ्रातुस्तव पररग्रहे ।।९८।।
तनशुम्भस्याण्डब्िाताश्च समस्ता रत्निातयैः ।
वतिरतप ददौ तुभ्यमतग्नशौचे च वाससी ।।९९।।
एवं दत्येन्द्र रत्नातन समस्तान्याहृतातन ते।
स्त्रीरत्नमेषा कल्याणी त्वया कस्मान्न गृह्यते ।।१००।।

ऋतषरुवाच ।।१०१ ॥
तनशयेतत वचैः शुम्भैः स तदा चण्डमुण्डयोैः ।
प्रेषयामास सुग्रीवं दू तं दे व्या महासुरम् ।।१०२।।
इतत चेतत च वक्तव्या सा गत्वा वचनान्मम ।
यर्ा चाभ्येतत सम्प्रीत्या तर्ा कायां त्वया लघु ।।१०३।।
स तत्र गत्वा यत्रास्ते शलोद्दे शेऽततशोभने ।
सा दे वी तां ततैः प्राह श्लक्ष्म्णं मधुरया तगरा ।।१०४।।
दू त उवाच ।।१०५ ॥
दे तव दत्येश्वरैः शुम्भस्त्रलोक्ये परमेश्वरैः ।
दू तोऽहं प्रेतषतस्तेन त्वत्सकाशतमहागतैः ।।१०६।।
अव्याहताज्ञैः सवाा सु यैः सदा दे वयोतनषु ।
तनतिाताण्डखलदत्याररैः स यदाह शृणुष्व तत् ।।१०७।।
मम त्रलोक्यमण्डखलं मम दे वा वशानुगाैः ।
यज्ञभागानहं सवाा नुपाश्नातम पृर्क् पृर्क् ।।१०८।।
त्रलोक्ये वररत्नातन मम वश्यान्यशेषतैः ।
तर्व गिरत्नं च हृत्वा दे वेन्द्रवाहनम् ।।१०९।।

क्षीरोदमर्नोद् भूतमश्वरत्नं ममामरैः ।
उच्चैः श्रवससंज्ञं तत्प्रतणपत्य समतपातम् ।।११०।।
यातन चान्यातन दे वेषु गन्धवेषूरगेषु च।
रत्नभूतातन भूतातन तातन मय्येव शोभने ।।१११।।
स्त्रीरत्नभूतां त्वां दे तव लोके मन्यामहे वयम् ।
सा त्वमस्मानुपागच्छ यतो रत्नभुिो वयम् ।।११२।।
मां वा ममानुिं वातप तनशुम्भमुरुतवक्रमम् ।
भि त्वं चञ्चलापातङ्ग रत्नभूतातस व यतैः ।।११३।।
परमश्वयामतुलं प्राप्स्स्यसे मत्पररग्रहात् ।
एतद् बुद्ध्या समालोच्य मत्पररग्रहतां व्रि ।।११४।।
ऋतषरुवाच ।।११५ ।।
इत्युक्ता सा तदा दे वी गम्भीरान्ैः ण्डस्मता िगौ ।
दु गाा भगवती भर्द्ा ययेदं धायाते िगत् ।।११६।।
दे व्युवाच ।। ११७ ।।
सत्यमुक्तं त्वया नात्र तमथ्या तकंतचत्त्वयोतदतम् ।
त्रलोक्यातधपततैः शुम्भो तनशुम्भश्चातप तादृशैः ।।११८।।

तकं त्वत्र यत्प्रततज्ञातं तमथ्या तण्डत्क्रयते कर्म् ।
श्रूयतामल्पबुण्डित्वात्प्रततज्ञा या कृता पुरा ।।११९।।
यो मां ियतत संग्रामे यो मे दपां व्यपोहतत ।
यो मे प्रततबलो लोके स मे भताा भतवष्यतत ।।१२०।।
तदागच्छतु शुम्भोऽत्र तनशुम्भो वा महासुरैः ।
मां तित्वा तकं तचरे णात्र पातणं गृह्णातु मे लघु ।।१२१।।
दू त उवाच ।। १२२ ।।
अवतलप्तातस मवं त्वं दे तव ब्रूतह ममाग्रतैः
त्रलोक्ये कैः पुमां ण्डस्तष्ठे दग्रे शुम्भतनशुम्भयोैः ।।१२३।।
अन्येषामतप दत्यानां सवे दे वा न व युतध ।
ततष्ठण्डन् सम्मुखे दे तव तकं पुनैः स्त्री त्वमेतकका ।।१२४।।
इन्द्राद्याैः सकला दे वास्तस्ुयेषां न संयुगे ।
शुम्भादीनां कर्ं तेषां स्त्री प्रयास्यतस सम्मुखम् ।।१२५ ।।
सा त्वं गच्छ मयवोक्ता पाश्वा शुम्भतनशुम्भयोैः ।
केशाकषाणतनधूातगौरवा मा गतमष्यतस ।।१२६ ।।
दे व्युवाच ।। १२७ ।।
एवमेतद् बली शुम्भो तनशुम्भश्चाततवीयावान्।
तकं करोतम प्रततज्ञा मे यदनालोतचता पुरा ।।१२८।।
स त्वं गच्छ मयोक्तं ते यदे तत्सवामादृतैः ।
तदाचक्ष्वासुरेन्द्राय स च युक्तं करोतु तत् ।।ॐ।।१२९।।

UTTARA CHARITAM
THE FIFTH CHAPTER
In olden days the demons Sumbha and Nisumbha, due to the power of the
boon from Brahma obtained by them through penance, drove away Indra
from his heaven and became the overlords of all the worlds. They
controlled the positions of Surya, Yama, Varuna, Agni and all other gods.
They began to do the work of Wind even and so there was no work for the
gods who were forcibly driven out from their posts. The Asuras began to
tease the inhabitants of the three worlds and there was great unrest
everywhere. The gods became very much dejected at heart and prayed to
Mahamaya who had promised them that She would come to their help
whenever they were in trouble and whenever they thought of Her with
devotion. Remembering this fact, all the Devas retreated to Himavan and
there offered a sincere prayer to the Great Mother, Vishnumaya.
The Devas said, "Salutations to the blessed Mother Devi, the great Devi;
salutations again and again to Prakriti, the auspicious; salutations,
salutations! Prostrations to the dreadful, the eternal, the pure, the effulgent
Devi. Prostrations to Durga, the Essence, the Doer of everything here, the
most beautiful among the beautiful, the most dreadful among the dreadful,
salutations, salutations! Prostrations to that Devi who is called Vishnumaya
among all creatures. Prostrations, prostrations! Again and again salutations
to Her who is called among all beings as Consciousness, as Intellect, as
Sleep, as Hunger, as Shadow, as Power, as Thirst, as Forbearance, as Caste,
as Shyness, as Peace, as Faith, as Beauty, as Prosperity, as Effort, as Memory,
as Mercy, as Contentment, as Mother, as Delusion, and who is called among
beings as the Sustainer of all, to Her let our salutations be! May that Devi
bestow blessings upon us, the helpless Devas!"
The sage said: Just then Parvati was coming there for Her daily bath in the
Ganga. She saw the Devas there offering their prayers and asked them to
whom they were praying with such grief and anxiety. When She was talking
like this, there instantaneously came out of Her body a marvellous figure of
inexpressible splendour, and told Parvati thus: "These Devas have been
defeated by Sumbha and Nisumbha. They are praying to Me for My help. I
am Durga, the Power of this world." As She came out of the Kosha (body) of
Parvati, She has been called 'Kaushiki'. The Devas were glad to see the
glorious Mahamaya coming to their safety and all saluted Her with bowed
heads. "Go ye all, O Devas, I shall see to the matter," said the glorious
Mother. The gods returned from the place and the great Devi was sitting on
a tree in the Himavat Mountains.
Just then there came by chance, Chanda and Munda, the body-guards of
Sumbha and Nisumbha, loitering in the Himalayan forests. They saw the
extremely beautiful Devi sitting on a tree and were enchanted by Her
glamour of youth. They immediately ran to their lord Sumbha and told
thus, "O Lord! There is a wonderful thing in the Himalayas. No man can
explain that wonder. There is an extremely beautiful woman- when
compared to whom all your queens are mere worms only. All your wealth is
nothing. Your glory is nothing. Your valour is nothing. Your kingdom is
nothing. Your pride is nothing. She is more than all this. Go there and bring
Her. She is real wealth. She is illuminating the whole of the Himalayas. She
is the gem among all celestial women. O king of Rakshasas! You should
once see Her in person. O Emperor! You have vanquished Indra, brought
the Airavata, the Parijata, Ucchaihsrava, Pushpaka, and all the wealth of the
three worlds. You have brought the lunar nectar (Soma Rasa), the
Mahapadma-Nidhi, the Maala, Amlanapankaja (garland of non-fading
lotuses), and the celestial Umbrella decked with gold and gems. You have
snatched away the power of Brahma, the Noose of Varuna, the brilliance of
Agni! You have brought everything. But you have not got the essence of all
these. And that essence is this marvellously beautiful woman in the
Himalayas.'
‫وو‬
The sage said: Hearing these words of Chanda and Munda, Sumbha sent his
ambassador Sugriva to entice the celestial Durga to become the queen of
Sumbha. Sugriva made haste towards the residence of that celestial woman
in the Himalayas with great excitement and anxiety and seeing Her sporting
in the Himalayan woods addressed Her thus in sweet words, "O Devi!
Sumbha, the Lord of the Asuras, is the Lord of the three worlds. I am his
ambassador sent by him to you. He has sent to you this message through
me: 'All these three worlds are mine. I have subdued the gods. I am
enjoying all the sacrificial offerings. All the wealth of these worlds is mine. I
am the Indra of all. I have vanquished the lord of the oceans and have
snatched away his wealth. Whatever wealth there is among Gandharvas,
Devas, Nagas, Siddhas, Charanas, all are with me. They are mine. I believe
you are the most beautiful of all celestial women. Please come to me. For I
am the lord of all wealth, all prosperity. You may marry either myself or my
brother Nisumbha, who is equally wealthy and powerful. You will then
attain the lordship of all these worlds. Think over and tell me quickly.'
The sage said: Hearing these words of Sugriva, the Universal The sage
Mother, the Support of all worlds, the blessed Divine Devi, told the
ambassador in these curt and deep-meaning words with a slight smile:
"Yes, You are telling the truth. There is no doubt in this. Sumbha is the lord
of the three worlds and Nisumbha is equal to him. But what to do? Through
ignorance I have taken a vow, how can I override it? Whoever conquers Me
in battle, whoever subdues My pride, whoever is a match for Me in power,
he should become My husband. Let, therefore, Sumbha or Nisumbha come
here and subdue Me, and then very easily obtain My hand." The messenger
said, "O silly girl! You are mistaken. Who, in all these worlds, is bold enough
to face the terrible Sumbha or Nisumbha? All the countless Devas and
Asuras have been crushed by the power of Sumbha and Nisumbha, and
what are you, a single powerless young woman? When the terrible Indra
was humiliated in battle, what are you, an inexperienced girl? Come with
me to the palace of Sumbha and Nisumbha. Otherwise, you will shortly
witness yourself being dragged by force through your bundle of hairs like a
pitiable victim."
Devi said, "I know, I agree that Sumbha and Nisumbha are powerful. But I
cannot help it. I have taken an unwise vow long ago. I have now to act
according to it. Please go back and tell them the fact. Let them do what
they like.
षष्ठोऽध्यगयाः
ॐ नागाधीश्वरतवष्टरां फतणफणोत्तंसोरुरत्नावली-
भास्वद्दे हलतां तदवाकरतनभां नेत्रत्रयोद्भातसताम् ।
मालाकुम्भकपालनीरिकरां चन्द्राधाचूडां परां
सवाज्ञेश्वरभरवां कतनलयां पद्मावतीं तचन्ये।।
'ॐ' ऋतषरुवाच ।।१।।
इत्याकण्या वचो दे व्याैः स दू तोऽमषापूररतैः ।
समाचष्ट समागय दत्यरािाय तवस्तरात् ।।२।।
तस्य दू तस्य तद्वाक्यमाकण्याा सुरराट् ततैः । ·
सक्रोधैः प्राह दत्यानामतधपं धूम्रलोचनम् ॥३॥
हे धूम्रलोचनाशु त्वं स्वसन्यपररवाररतैः ।
तामानाय बलाद् दु ष्टां केशाकषाणतवह्वलाम् ।।४।।
तत्पररत्राणदैः कतश्चद्यतद वोतत्तष्ठतेऽपरैः ।
स हन्व्योऽमरो वातप यक्षो गन्धवा एव वा ।।5।।
ऋतषरुवाच ।। ६ ।।
तेनाज्ञप्तस्ततैः शीिं स दत्यो धूम्रलोचनैः ।
वृतैः षष्ट्ा सहराणामसुराणा र्द्ुत ययौ ।।7।।

स दृष्वा तां ततो दे वीं तुतहनाचलसंण्डस्ताम् ।
िगादोच्चैः प्रयाहीतत मूलं शुम्भतनशुम्भयोैः ।।८।।
न चेत्प्रीत्याद्य भवती मद्भताा रमुपष्यतत ।
ततो बलान्नयायेष केशाकषाणतवह्वलाम् ।।९।।
दे व्युवाच ।। १० ।।
दत्येश्वरे ण प्रतहतो बलवान् बलसंवृतैः ।
बलान्नयतस मामेवं ततैः तकं ते करोयहम् ।।११।।
ऋतषरुवाच ।। १२ ।।
इत्युक्तैः सोऽभ्यधावत्तामसुरो धूम्रलोचनैः ।
हुं कारे णव तं भस्म सा चकाराण्डम्बका ततैः ।।१३।।
अर् क्रुिं महासन्यमसुराणां तर्ाण्डम्बका ।
ववषा सायकस्तीक्ष्म्णस्तर्ा शण्डक्तपरश्वधैः ।।१४।।
ततो धुतसटैः कोपात्कृत्वा नादं सुभरवम् ।
पपातासुरसेनायां तसंहो दे व्याैः स्ववाहनैः ।।१५।।
कां तश्चत् करप्रहारे ण दत्यानास्येन चापरान् ।
आक्रय चाधरे णान्यान् स िघान महासुरान् ।।१६।।

केषां तचत्पाटयामास नखैः कोष्ठातन केसरी ।
तर्ा तलप्रहारे ण तशरां तस कृतवान् पृर्क् ।।१७।।
तवण्डच्छन्नबाहुतशरसैः कृतास्तेन तर्ापरे ।
पपौ च रुतधरं कोष्ठादन्येषां धुतकेसरैः ।।१८।।
क्षणेन तद्बलं सवां क्षयं नीतं महात्मना ।
तेन केसररणा दे व्या वाहनेनाततकोतपना ।।१९।।
श्रुत्वा तमसुरं दे व्या तनहतं धूम्रलोचनम् ।
बलं च क्षतयतं कृत्स्नं दे वीकेसररणा ततैः ।।२०।।
चुकोप दत्यातधपततैः शुम्भैः प्रस्फुररताधरैः ।
आज्ञापयामास च तौ चण्डमुण्डौ महासुरौ ।।२१।।
हे चण्ड हे मुण्ड बलबाहुतभैः पररवाररतौ ।
तत्र गच्छत गत्वा च सा समानीयतां लघु ।।२२।।
केशेष्वाकृष्य बद् र्ध्वा वा यतद वैः संशयो युतध ।
तदाशेषायुधैः सवैरसुरतवातनहन्यताम् ।।२३।।।।२३।।

तस्या हतायां दु ष्टायां तसंहे च तवतनपाततते ।
शीिमागयतां बद् र्ध्वा गृहीत्वा तामर्ाण्डम्बकाम् ।। ॐ ।।२४।।
इतत श्रीमाकाण्डे यपुराणे सावतणाके मिन्रे दे वीमाहात्म्ये शुम्भतनशुम्भसेनानी धूम्रलोचनवधो

नाम षष्ठोऽध्यायैः ।।६।।
THE SIXTH CHAPTER
The sage said: Hearing these words, the messenger was filled with rage. He
came to the Rakshasa king and told everything with great exaggeration.
The Asura king was burning with anger, and unable to control it, called his
commander Dhoomralochana and said, "O Dhoomralochana! Go
immediately to that wretch of a woman and drag Her through the hair by
force to my feet. If there happens to be anybody, either a Gandharva, or a
Deva, or a Yaksha, who may try to protect Her, kill him instantaneously."
The sage said: Under the orders of Sumbha, the commander of the Asura
army started to the Himalayas with sixty thousands of forces well-armed
and protected. He saw the Devi in the Himalayan Mountains and said, "Start
at once to the feet of Sumbha and Nisumbha. If you do not wish to come, I
shall drag you by your crest of hair in my hand." Devi said, "If you are the
commander of the Asura armies, if you are sent by the King to drag me by
force, then what more can I do ?"
The sage said: Hearing these words of Devi, the Asura ran towards Her in
great fury. The Divine Devi produced a sound of "HUM" from inside Her
and Dhoomralochana was reduced to ashes in no time. She poured a rain
of arrows on the Asura army, and the lion of Devi fell on them all like
burning fire on a dried forest. The heads of the Asuras were cut off with
axes that showered from the Devi's hands, and there was no end to the
havoc caused to the Asuras by Her vehicle, the lion. The lion drank the
blood of the Asuras, who all were lying dead on the ground. In a moment,
there was not a single Asura to be seen in the whole army.
This news reached the ears of king Sumbha and his anger knew no bounds.
He began to bite his lips and ordered his faithful colleagues, Chanda and
Munda, thus: "O Chanda! O Munda! Go there at once! Collect a large army.
Bring her to me. Do not delay much. Quick, quick! Drag her by the hair, or
tie her with ropes, or if not possible at least kill her in battle. Let her be
destroyed in case there is no other go. But try if you can. Kill that lion which
is so ferocious. Then tie her and bring to me. Work dexterously."
सप्तमोऽध्यगयाः
ॐ ध्यायेयं रत्नपीठे शुककलपतठतं शृण्वतीं श्यामलाङ्गीं
न्यस्तकां तिं सरोिे शतशशकलधरां वल्लकीं वादयन्ीम् ।
कह्लाराबिमालां तनयतमततवलसच्चोतलकां रक्तवस्त्रां
मातङ्गीं शंखपात्रां मधुरमधुमदां तचत्रकोद्भातसभालाम् ।।
'ॐ' ऋतषरुवाच ॥१॥
आज्ञप्तास्ते ततो दत्याश्चण्डमुण्डपुरोगमाैः ।
चतुरङ्गबलोपेता ययुरभ्युद्यतायुधाैः ।।२।।
ददृशुस्ते ततो दे वीमीषिासां व्यवण्डस्ताम् ।
तसंहस्योपरर शलेन्द्रशृङ्गे महतत काञ्चने ।।३।।
दृष्वा ता समादातुमुद्यम चक्रुरुद्यताैः ।
आकृष्टचापातसधरास्तर्ान्ये सत्समीपगाैः ।।४।।
ततैः कोपं चकारोच्चरण्डम्बका तानरीन् प्रतत ।

कोपेन चास्या वदनं मषीवणामभूत्तदा ।।५।।
भ्रुकुटीकुतटलात्तस्या ललाटफलकाद् भुतम् ।
काली करालवदना तवतनष्क्रान्ातसपातशनी ॥६॥
तवतचत्रखवाङ्गधरा नरमालातवभूषणा ।
द्वीतपचमापरीधाना शुष्कमां साततभरवा ॥७॥
अतततवस्तारवदना तिह्वाललनभीषणा ।
तनमग्नारक्तनयना नादापूररततदङ् मुखा ।।८।।
सा वेगेनातभपततता घातयन्ी महासुरान्।
सन्ये तत्र सुरारीणामभक्षयत तद्बलम् ।।९।।
पाण्डष्णाग्राहां कुशग्रातहयोधघण्टासमण्डितान् ।
समादायकहस्तेन मुखे तचक्षेप वारणान् ।।१०।।
तर्व योधं तुरग रर्ं सारतर्ना सह ।
तनतक्षप्य वक्त्रे दशनश्चवायन्त्यततभरवम् ।।११।।
एकं िग्राह केशेषु ग्रीवायामर् चापरम्।

पादे नाक्रय चवान्यमुरसान्यमपोर्यत् ।।१२।।
तमुाक्तातन च शस्त्रातण महास्त्रातण तर्ासुरैः ।
मुखेन िग्राह रुषा दशनमातर्तान्यतप ।।१३।।
बतलनां तद् बलं सवामसुराणां दु रात्मनाम्।
ममदाा भक्षयच्चान्यानन्यांश्चाताडयत्तर्ा ।।१४।।
अतसना तनहताैः केतचत्केतचत्खवाङ्गतातडताैः ।
िग्मुतवानाशमसुरा दन्ाग्रातभहतास्तर्ा ।।१५।
क्षणेन तद् बलं सवामसुराणां तनपातततम् ।
दृष्वा चण्डोऽतभदु र्द्ाव तां कालीमततभीषणाम् ।।१६।।
शरवषैमाहाभीमभीमाक्षीं तां महासुराैः
छादयामास चक्रश्च मुण्डैः तक्षप्तैः सहरशैः ।।१७।।
तातन चक्राण्यनेकातन तवशमानातन तन्मुखम्।
बभुयार्ाकातबम्बातन सुबहूतन घनोदरम् ।। १८ ।
ततो िहासाततरुषा भीमं भरवनातदनी ।

काली करालवक्त्रान्दुा दाशादशनोज्ज्वला ।।१९।।
उत्थाय च महातसं हं दे वी चण्डमधावत ।
गृहीत्वा चास्य केशेषु तशरस्तेनातसनाण्डच्छनत् ।।२०।।
अर् मुण्डोऽभ्यधावत्तां दृष्वा चण्डं तनपातततम् ।
तमप्यपातयद् भूमौ सा खड् गातभहतं रुषा ।।२१।।
हतशेषं ततैः सन्यं दृष्वा चण्डं तनपातततम् ।
मुण्डं च सुमहावीयां तदशो भेिे भयातुरम् ।।२२।।
तशरश्चण्डस्य काली च गृहीत्वा मुण्डमेव च ।
प्राह प्रचण्डाट्टहासतमश्रमभ्येत्य चण्डण्डकाम् ।।२३।।
मया तवात्रोपहृतौ चण्डमुण्डौ महापशू ।
युियज्ञे स्वयं शुम्भं तनशुम्भं च हतनष्यतस ।।२४।।
ऋतषरुवाच ।। २५ ।।
तावानीतौ ततो दृष्वा चण्डमुण्डौ महासुरौ ।
उवाच काली कल्याणी लतलतं चण्डण्डका वचैः ।।२६।।
यस्माच्चण्डं च मुण्डं च गृहीत्वा त्वमुपागता।

चामुण्डेतत ततो लोके ख्याता दे तव भतवष्यतस ।। ॐ ।। २७ ।।
इतत श्रीमाकाण्डे यपुराणे सावतणाके मिन्रे दे वीमाहात्म्ये चण्डमुण्डवधो नाम सप्तमोऽध्यायैः

॥७॥
THE SEVENTH CHAPTER
The Rishi said: Under the command of the Asura king, the Asura army of
Chaturanga-Bala, led by the able Chanda and Munda, marched with raised
arms towards the Himavan. They saw there the Devi riding on a lion and
smiling at them as if in pride. They tried to catch hold of Her in all ways.
They began to use their bows, discs and swords, and came near to Her.
Ambika got very angry at them and Her face turned black like ink. From the
middle of Her forehead emerged forth a feminine form of dreadful nature
with horrible kinds of weapons in Her hands. She was Kaali with fearful face,
with a garland of heads of Rakshasas around Her neck. She had wonderful
Astras and Her appearance itself created rapid beating of the heart in the
Asuras. Oh! Her form was very cruel and fearful. One cannot describe it. She
filled the whole space. And Her face covered the whole skies. Fire was
coming out from Her mouth. Her eyes were bloody. She roared! And the
Asuras began to tremble. She fell upon the Asuras and began to destroy
them in thousands at a stretch. She began to eat up all the Asuras as Her
food and there were not sufficient Asuras for Her meal. She caught hold of
thousands of Rakshasas in one grip and thrust them all into Her wide
mouth. The commanders of the army, the proud charioteers and all Asura-
fighters of high status were nicely chewed by the jaws of Kaali. Chariots
after chariots were entering Her mouth. Elephants after elephants were
being churned to powder by Her teeth. She caught hold of some by the
hair, some by the neck, some were tossed and kicked by Her feet. Their
weapons, and the arrows sent by them, She sportfully swallowed in peace.
Some of the Asuras She severely beat with Her hands and some She
partook of as food. Some were killed by Her swords, and some were
rendered senseless by Her mere sight. In the twinkling of an eye, the entire
army of the Rakshasas was destroyed.
Seeing this terrible scene, Chanda ran towards Kaali with great force. He
faced Her with discuses, axes, swords, nooses, tridents, all thousands in
number. Then Munda also came running with a shower of arrows on Kaali
on all sides. It looked as if clouds were covering the sun in dense form.
Seeing this playful act of the Asuras, Kaali, with great rage, thundered
violently with Her awe-inspiring face and the fiery tongue. She rushed forth
towards Chanda, caught hold of his hair and cut off his head with Her
sword. Then Munda came running to Her in anger, on seeing his brother
killed in battle. She rolled him on the ground and threw off his head with
the cut of Her sword. The remaining army seeing both Chanda and Munda
lying dead on the ground took to its heels and ran in all directions. Kaali
took the heads of Chanda and Munda in Her hands and said to Durga with
great majesty and grandeur, thus: "I have brought to Thee these two
animals, Chanda and Munda, offered in the sacrifices of battle. You can
Yourself kill Sumbha and Nisumbha.
The sage said: Seeing the heads of Chanda and Munda brought before Her,
the blessed Mother said to Kaali thus: "Since you have brought the heads of
Chanda and Munda, you will be renowned in the world as Chamundi.'
अष्टमोऽध्यगयाः
ॐ अरुणा करुणातरतङ्गताक्षीं
धृतपाशाकुशबाणचापहस्ताम् ।
अतणमातदतभरावृतां मयूख-
रहतमत्येव तवभावये भवानीम् ।।
चण्डे च तनहते दत्ये मुण्डे च तवतनपाततते ।
बहुलेषु च सन्येषु क्षतयतेष्वसुरेश्वरैः ।।२।।
ततैः कोपपराधीनचेताैः शुम्भैः प्रतापवान् ।
उद्योगं सवासन्यानां दत्यानामातददे श ह ।।३।।
अद्य सवाबलदै त्याैः षडशीततरुदायुधाैः ।
कम्बूनां चतुरशीतततनायाान्ु स्वबलवृाताैः ।।4।।
कोतटवीयाा तण पञ्चाशदसुराणां कुलातन व।
शतं कुलातन धौम्राणां तनगाच्छन्ु ममाज्ञया ।।5।।
कालका दौहृा दा मौयाा ैः कालकेयास्तर्ासुराैः ।
युिाय सज्जा तनयाा न्ु आज्ञया त्वररता मम ।।६।।

इत्याज्ञाप्यासुरपततैः शुम्भो भरवशासनैः ।
तनिागाम महासन्यसहरबाहुतभवृातैः ।।७।।
आयान्ं चण्डण्डका दृष्वा तत्सन्यमततभीषणम् ।
ज्यास्वनैः पूरयामास धरणीगगनान्रम् ।। ८ ।।
ततैः तसंहो महानादमतीव कृतवान् नृप ।
घण्टास्वनेन तन्नादमण्डम्बका चोपबृंहयत् ।।९।।
धनुज्याा तसंहघण्टानां नादापूररततदङ् मुखा ।
तननादभीषणैः काली तिग्ये तवस्ताररतानना ।।१०।।
तं तननादमुपश्रुत्य दत्यसन्यश्चतुतदा शम् ।
दे वी तसंहस्तर्ा काली सरोषैः पररवाररताैः ।।११।।
एतण्डस्मन्नन्रे भूप तवनाशाय सुरतद्वषाम् ।
भवायामरतसंहानामततवीयाबलाण्डिताैः ।।१२।।
ब्रह्मेशगुहतवष्णूनां तर्ेन्द्रस्य च शक्तयैः ।
शरीरे भ्यो तवतनष्क्रय तर्द्ूपश्चण्डण्डकां ययुैः ।।१३।।

यस्य दे वस्य यर्द्ूपं यर्ाभूषणवाहनम् ।
तद्वदे व तह तच्छण्डक्तरसुरान् योद् धुमाययौ ।।१४।।
हं सयुक्ततवमानाग्रे साक्षसूत्रकमण्डलुैः ।
आयाता ब्रह्मणैः शण्डक्तब्राह्माणी सातभधीयते ।।१५।।
माहे श्वरी वृषारूढा तत्रशूलवरधाररणी ।
महातहवलया प्राप्ता चन्द्ररे खातवभूषणा ।।१६।।
कौमारी शण्डक्तहस्ता च मयूरवरवाहना।
योद् धुमभ्याययौ दत्यानण्डम्बका गुहरूतपणी ।।१७।।
तर्व वष्णवी शण्डक्तगारुडोपरर संण्डस्ता
शंखचक्रगदाशाङ्गाखड् गहस्ताभ्युपाययौ ।। १८ ।।
यज्ञवाराहमतुल रूप या तबभ्रतो हरे ैः ।
शण्डक्तैः साप्याययौ तत्र वाराहीं तबभ्रती तनुम् ।।१९।।
नारतसंही नृतसं हस्य तबभ्रती सदृशं वपुैः ।
प्राप्ता तत्र सटाक्षेपतक्षप्तनक्षत्रसंहततैः ।।२०।।

वज्रहस्ता तर्वन्द्री गिरािोपरर ण्डस्ता ।
प्राप्ता सहरनयना यर्ा शक्रस्तर्व सा ।।२१।।
ततैः पररवृतस्तातभरीशानो दे वशण्डक्ततभैः ।
हन्यन्ामसुराैः शीिं मम प्रीत्याऽऽह चण्डण्डकाम् ।।२२।।
ततो दे वीशरीरात्तु तवतनष्क्रान्ाततभीषणा ।
चण्डण्डकाशण्डक्तरत्युग्रा तशवाशततननातदनी ।।२३।।
सा चाह धूम्रितटलमीशानमपरातिता ।
दू त त्वं गच्छ भगवन् पाश्वा शुम्भतनशुम्भयोैः ।।२४।।
ब्रूतह शुम्भं तनशुम्भं च दानवावततगतवातौ।
ये चान्ये दानवास्तत्र युिाय समुपण्डस्ताैः ।।२५।।
त्रलोक्यतमन्द्रो लभतां दे वाैः सन्ु हतवभुािैः ।
यूयं प्रयात पातालं यतद िीतवतुतमच्छर् ।।२६।।
बलावलेपादर् चेद्भवन्ो युिकां तक्षणैः ।
तदागच्छत तृप्यन्ु मण्डच्छवाैः तपतशतेन वैः ।।२७।।

यतो तनयुक्तो दौत्येन तया दे व्या तशवैः स्वयम्।
तशवदू तीतत लोकेऽण्डस्मंस्ततैः सा ख्याततमागता ।।२८।।
तेऽतप श्रुत्वा वचो दे व्याैः शवाा ख्यातं महासुराैः ।
अमषाा पूररता िग्मुयात्र कात्यायनी ण्डस्ता ।।२९।।
ततैः प्रर्ममेवाग्रे शरशक्त्यृतष्टवृतष्टतभैः ।
ववषुारुितामषाास्तां दे वीममरारयैः ।।३०।।
सा च तान् प्रतहतान् बाणाञ्छूलशण्डक्तपरश्वधान् ।
तचच्छे द लीलयाऽऽध्मातधनुमुाक्तमाहेषुतभैः ।।३१।।
तस्याग्रतस्तर्ा काली शूलपाततवदाररतान् ।
खवाङ्गपोतर्तां श्चारीन् कुवाती व्यचरत्तदा ।।३२।।
कमण्डलुिलाक्षेपहतवीयाा न् हतौिसैः ।
ब्रह्माणी चाकरोच्छत्रून् येन येन स्म धावतत ।।३३।।
माहे श्वरी तत्रशूलेन तर्ा चक्रेण वष्णवी ।

दत्याञ्जघान कौमारी तर्ा शक्त्याततकोपना ।। ३४ ।।
ऐन्द्रीकुतलशपातेन शतशो दत्यदानवाैः ।
पेतुतवादाररताैः पृथ्वव्यां रुतधरौघप्रवतषाणैः ।।३५।।
तुण्डप्रहारतवर्ध्वस्ता दं ष्टराग्रक्षतवक्षसैः ।
वाराहमूत्याा न्यपतंश्चक्रेण च तवदाररताैः ।।३६।।
नखतवादाररतां श्चान्यान् भक्षयन्ी महासुरान्।
नारतसंही चचारािौ नादापूणातदगम्बरा ।।३७ ।।
चण्डाट्टहासरसुराैः तशवदू त्यतभदू तषताैः ।
पेतुैः पृतर्व्यां पतततां स्तां श्चखादार् सा तदा ।। ३८ ।।
इतत मातृगणं क्रुिं मदा यन्ं महासुरान् ।
दृष्वाभ्युपायतवातवधनेशुदेवाररसतनकाैः ।।३९।।
पलायनपरान् दृष्वा दत्यान् मातृगणातदा तान्।
योद् धुमभ्याययौ क्रुिो रक्तबीिो महासुरैः ।।४० ।।
कुतलशेनाहतस्याशु बहु सुराव शोतणतम् ।

समुत्तस्ुस्ततो योधास्तर्द्ूपास्तत्पराक्रमाैः ।।४३।।
यावन्ैः पतततास्तस्य शरीरार्द्क्ततबन्दवैः ।
तावन्ैः पुरुषा िातास्तद्वीयाबलतवक्रमाैः ।।४४।।
ते चातप युयुधुस्तत्र पुरुषा रक्तसम्भवाैः ।
समं मातृतभरत्युग्रशस्त्रपाताततभीषणम् ।।४५।।
पुनश्च वज्रपातेन क्षतमस्य तशरो यदा ।
ववाह रक्तं पुरुषास्ततो िाताैः सहरशैः ।।४६।।
वष्णवी समरे चनं चक्रेणातभिघान ह।
गदया ताडयामास ऐन्द्री तमसुरेश्वरम् ।।४७।।
वष्णवीचक्रतभन्नस्य रुतधररावसम्भवैः ।
सहरशो िगद्व्याप्तं तत्प्रमाणमाहासुरैः ।।४८ ।।
शक्त्या िघान कौमारी वाराही च तर्ातसना ।
माहे श्वरी तत्रशूलेन रक्तबीिं महासुरम् ।।४९।।
स चातप गदया दत्यैः सवाा एवाहनत् पृर्क् ।

मातृैः कोपसमातवष्टो रक्तबीिो महासुरैः 114011
तस्याहतस्य बहुधा शण्डक्तशूलातदतभभुातव ।
पपात यो व रक्तौघस्तेनासञ्छतशोऽसुराैः ।।५१।।
तश्चासुरासृक्सम्भूतरसुरैः सकलं िगत् ।
व्याप्तमासीत्ततो दे वा भयमािग्मुरुत्तमम् ।।५२।।
तान् तवषण्णान् सुरान् दृष्वा चण्डण्डका प्राह सत्वरा ।
उवाच कालीं चामुण्डे तवस्तीणां वदनं कुरु ।।५३।।
मच्छस्त्रपातसम्भूतान् रक्ततबन्दू न्महासुरान्। ५
रक्ततबन्दोैः प्रतीच्छ त्वं वक्त्रेणानेन वेतगना ।।५४।।
भक्षयन्ी चर रणे तदु त्पन्नान्महासुरान् ।
एवमेष क्षयं दत्यैः क्षीणरक्तो गतमष्यतत 114411
भक्ष्यमाणास्त्वया चोग्रा न चोत्पत्स्यण्डन् चापरे ।
इत्युक्त्वा तां ततो दे वी शूलेनातभिघान तम् ।।५६।।
मुखेन काली िगृहे रक्तबीिस्य शोतणतम् ।

ततोऽसावािघानार् गदया तत्र चण्डण्डकाम् ।।५७।।
न चास्या वेदनां चक्रे गदापातोण्डल्पकामतप ।
तस्याहतस्य दे हात्तु बहु सुराव शोतणतम् ।।५८।।
यतस्ततस्तद्वक्त्रेण चामुण्डा सम्प्रतीच्छतत
मुखे समुद्गता येऽस्या रक्तपातान्महासुराैः ।।५९।।
तां श्चखादार् चामुण्डा पपौ तस्य च शोतणतम् ।
दे वी शूलेन वज्रेण बाणरतसतभरृतष्टतभैः ।।६०॥
िघान रक्तबीिं तं चामुण्डापीतशोतणतम् ।
स पपात महीपृष्ठे शस्त्रसङ्घसमाहतैः ।।६१।।
नीरक्तश्च महीपाल रक्तबीिो महासुरैः ।
ततस्ते हषामतुलमवापुण्डस्त्रदशा नृप ।।६२।।
तेषां मातृगणो िातो ननताा सृङ्मदोितैः ।।ॐ ।।६३ ।।
रक्तबीिवधो नाम अष्टमोऽध्यायैः ॥८ ॥

THE EIGHTH CHAPTER
The Rishi said: When Chanda Asura was killed and Munda was destroyed
and all his army reduced to powerlessness, Sumbha, the Asura king, could
no more remain in peace. He ordered for a unification of all the Daitya
armies, and said, "Now let all my warriors unite together with all their
weapons, and march against that lady in the Himalayas. Let my eighty-six
commanders collect their armies of elephant-riders, and let the eighty-four,
their armies of chariots. Let the fifty crores of powerful fighters and the
hundred sects of Dhoomrarakshasas start now under my command. Let the
armies of the Kulakas, Daurhridas, the Maurvas, the Kalakeyas among the
Asuras start for war against that Celestial woman. Quick, quick!"
Ordering thus, the terrible Sumbha started with a large army as if to uproot
the whole universe in his anger! Seeing an extraordinarily huge army
approaching Her, Devi Maya covered up the whole earth and the sky with
showers of arrows which made sight impossible. Her lion began to roar
mightily as if at the time of Destruction of the worlds at the end of a Kalpa.
The sounds of Her weapons, arrows and the lion were still increased by the
fearful sounds of Ambika's bells, conches and thunderings. Hearing these
sounds, the Asuras began to encircle Devi, Her lion and Kaali from all sides.
At this memorable time, for the purpose of the welfare of the world, and
the destruction of the Asuras, the Powerful forces of Brahma, Vishnu, Siva,
Skanda and Indra entered the body of Durga Devi. Whichever is the form of
the particular God, in the same form their forces began to face the Asuras.
As the force of Brahma, Durga came with a Kamandalu and riding upon a
swan. As the force of Siva, She came riding on a bull and holding a trident,
wearing the moon and the snakes. As the force of Skanda, She came riding
on a peacock with Sakti in Her hand. As the force of Vishnu, She came
riding upon Garuda and holding Sankha, Chakra, Gada, Sharnga and
Khadga in Her hands. She appeared in the form of Varaha, Narasimha and
Indra sitting on elephant and with Vajra in Her hand, and with thousand
eyes! Then from the body of Devi came out the great form of Her power
(Kaali) frightening the entire quarters with Her dreadful appearance. She
called Her messenger, Ishana, and said to Her, "Go and tell the Rakshasas
that Indra should rule the heaven, that the gods should obtain the sacrificial
offerings, that the Daityas should enter the Patala if they want to live. If
they wish to fight with me, let them come, I shall feed on their hot blood
with joy!" Since She was sent by Kaali with this message, She is even now
called "Sivadooti" (Dooti or messenger of Kaali).
Hearing the proud message of Kaali, the Asuras filled with rage, ran towards
Katyayani in order to put an end to Her life. The Daityas rained upon
Katyayani all sorts of Astras and Sastras from all quarters. But the shrewd
Katyayani showered upon them a more powerful rain of arrows and divine
weapons which obstructed the Asuras from operating their weapons and
Astras. Then Kaali with Her invincible power rushed through the Asura
armies like a forcible blast of virulent wind, swept over thousands of Asuras
and crushed them down under feet. With one sprinkling of holy waters
from Her Kamandalu, She absorbed all the strength of the Asuras. With
Chakras and the tridents, the number of Asuras She killed cannot be
enumerated. With Vajras and Saktis, She fell upon the Daityas like Garuda
over serpents. With the blow of Her Vajra, the Daityas fell in thousands
vomiting blood and deprived of their heads and limbs. The Chakra of Devi
destroyed innumerable hosts of Asura armies, and Devi with Her form of
Varaha tossed them with the tusk hither and thither and tore them to
death. With the form of Narasimha She began to eat up the Rakshasas with
a ferocious roaring. The fearful "Dootis" created by Devi began to work
havoc in the Rakshasa army and brutally devoured them and crushed them
down. Seeing that the forces of the Mother are working the destruction of
the Asura army, Raktabija, their leader, came forth with arrogance and fury.
From every drop of blood that fell from his body, there came out dreadful
Rakshasas equal to him in power and valour.
Raktabija fell upon Indrani with rage and threw upon Her his deadly Astras.
Indrani with Her Vajra cut down his arms and there was a profuse gushing
of blood from his body which wetted the ground. Immediately there rose
up thousands of Rakshasas, each equal to him in strength and cleverness.
There cropped up as many Daityas as there fell down drops of blood from
his body in battle. All these fought with Devi from all quarters. When again
with a severe blow of Devi's Vajra, Raktabija's head was fatally wounded,
there was a stream of blood flowing on the ground. At once thousands and
thousands of Daityas emerged out and fell on Devi with all their might and
main. Devi broke the head of Raktabija with Her Gada (mace), and his blood
gave birth to so many warrior-Asuras that the whole earth seemed to be
filled by them. She tore his body with Her Chakra and there again was a
stream of blood. Thousands of Daityas again cropped up and the whole
earth and the sky were filled by these fearful giants. The Devas were filled
with extreme fear when they saw that the whole world waas filled with
Asuras who could not be killed by any means due to their infinite increase
in number.
Seeing the Devas dejected very much, Devi told Kaali to widen Her face and
spread Her vast tongue, "O Kaali, when I destroy these Asuras with My
Astras, do not allow even a drop of blood to fall on the ground. Drink up all
their blood with thy extensive tongue. Eat up all the Rakshasas that are
created by Raktabija's blood and then he will automatically be destroyed
completely." Saying thus, Devi pierced Raktabija with Her Trisula. Kaali
spread Her wide mouth and drank up the blood of the Asura. Pained by the
harsh trident of Devi, Raktabija roared his last roar and fell upon Devi with
great force. Devi put an end to his life with Her Chakra and there again was
a great flow of blood from his body. Kaali ate all the created Rakshasas and
drank the blood of Raktabija. Raktabija fell on the ground like a mountain
shaking the earth. All the gods were filled with great joy. The celestial
damsels sang, danced and rejoiced.
नवमोऽध्यगयाः
ॐ बन्धूककाञ्चनतनभं रुतचराक्षमालां
पाशां कुशौ च वरदां तनिबाहुदण्डैः ।
तबभ्राणतमन्दु शकलाभरणं तत्रनेत्र-
मधाा ण्डम्बकेशमतनशं वपुराश्रयातम ।।
'ॐ' रािोवाच ॥ १ ॥
तवतचत्रतमदमाख्यातं भगवन् भवता मम ।
दे व्याश्चररतमाहात्म्यं रक्तबीिवधातश्रतम् ।।२।।
भूयश्चेच्छायहं श्रोतुं रक्तबीिे तनपाततते ।
चकार शुम्भो यत्कमा तनशुम्भश्चाततकोपनैः ।।३।।
ऋतषरुवाच ।।४ ।।
चकार कोपमतुलं रक्तबीिे तनपाततते ।
शुम्भासुरो तनशुम्भश्च हतेष्वन्येषु चाहवे 115 11
हन्यमानं महासन्यं तवलोक्यामषामुद्वहन् ।
अभ्यधावतन्नशुम्भोऽर् मुख्ययासुरसेनया ।।६।।
तस्याग्रतस्तर्ा पृष्ठे पाश्वायोश्च महासुराैः ।
संदष्टौष्ठपुटाैः क्रुिा हन्ुं दे वीमुपाययुैः ।।७।।

आिगाम महावीयाैः शुम्भोऽतप स्वबलवृातैः ।
तनहन्ुं चण्डण्डका कोपात्कृत्वा युिं तु मातृतभैः ।।८।।
ततो युिमतीवासीद्दे व्या शुम्भतनशुम्भयोैः ।
शरवषामतीवोग्रं मेघयोररव वषातोैः ।।९।।
तचच्छे दास्ताञ्छरां स्ताभ्यां चण्डण्डका स्वशरोत्करैः ।
ताडयामास चाङ्गेषु शस्त्रौघरसुरेश्वरौ ।।१०।।
तनशुम्भो तनतशतं खड् गं चमा चादाय सुप्रभम्।
अताडयन्मूतना तसंहं दे व्या वाहनमुत्तमम् ।।११।।
तातडते वाहने दे वी क्षुरप्रेणातसमुत्तमम् ।
तनशुम्भस्याशु तचच्छे द चमा चाप्यष्टचन्द्रकम् ।।१२।।
तछन्ने चमातण खड् गे च शण्डक्तं तचक्षेप सोऽसुरैः ।
तामप्यस्य तद्वधा चक्रे चक्रेणातभमुखागताम् ।।१३।।
कोपाध्मातो तनशुम्भोऽर् शूलं िग्राह दानवैः ।
आयान्ं मुतष्टपातेन दे वी तच्चाप्यचूणायत् ।।१४।।

आतवध्यार् गदां सोऽतप तचक्षेप चण्डण्डकां प्रतत ।
सातप दे व्या तत्रशूलेन तभन्ना भस्मत्वमागता ।।१५।।
ततैः परशुहस्तं तमायान्ं दत्यपुङ्गवम् ।
आहत्य दे वी बाणौघरपातयत भूतले ।।१६।।
तण्डस्मतन्नपततते भूमौ तनशुम्भे भीमतवक्रमे ।
भ्रातयातीव संक्रुिैः प्रययौ हन्ुमण्डम्बकाम् ।।१७।।
स रर्स्तस्तर्ात्युच्चगृाहीतपरमायुधैः ।
भुिरष्टातभरतुलव्याा प्याशेषं बभौ नभैः ।। १८ ।।
तमायान्ं समालोक्य दे वी शंखमवादयत् ।
ज्याशब्दं चातप धनुषश्चकारातीव दु ैः सहम् ।।१९।।
पूरयामास ककुभो तनिघण्टास्वनेन च ।
समस्तदत्यसन्यानां तेिोवधतवधातयना ।।२०।।
ततैः तसंहो महानादस्त्यातितेभमहामदैः ।
पूरयामास गगनं गां तर्व तदशो दश ।।२१ ।।

ततैः काली समुत्पत्य गगनं क्ष्मामताडयत्।
कराभ्यां ततन्ननादे न प्राक्स्वनास्ते ततरोतहताैः ।। २२ ।।
अट्टाट्टहासमतशवं तशवदू ती चकार ह।
तैः शब्दरसुरास्त्रेसुैः शुम्भैः कोपं परं ययौ ।।२३ ।।
दु रात्मंण्डस्तष्ठ ततष्ठे तत व्यािहाराण्डम्बका यदा ।
तदा ियेत्यतभतहतं दे वराकाशसंण्डस्तैः ।। २४ ।।
शुम्भेनागत्य या शण्डक्तमुाक्ता ज्वालाततभीषणा।
आयान्ी वतिकूटाभा सा तनरस्ता महोिया ।। २५ ।।
तसंहनादे न शुम्भस्य व्याप्तं लोकत्रयान्रम् ।
तनघाा ततनैः स्वनो घोरो तितवानवनीपते। ।।२६ ।।
शुम्भमुक्ताञ्छरान्दे वी शुम्भस्तत्प्रतहताञ्छरान् ।
तचच्छे द स्वशररुयैः शतशोऽर् सहरशैः ।।२७ ।।
ततैः सा चण्डण्डका क्रुिा शूलेनातभिघान तम् ।
स तदातभहतो भूमौ मूण्डच्छातो तनपपात ह ।। २८ ।।

ततो तनशुम्भैः सम्प्राप्य चेतनामात्तकामुाकैः ।
आिघान शरदे वीं कालीं केसररणं तर्ा ।।२९।।
पुनश्च कृत्वा बाहूनामयुतं दनुिेश्वरैः ।
चक्रायुधेन तदततििादयामास चण्डण्डकाम् ।।३० ।।
ततो भगवती क्रुिा दु गाा दु गाा ततानातशनी ।
तचच्छे द तातन चक्रातण स्वशरैः सायकां श्च तान् ।।३१ ।।
ततो तनशुम्भो वेगेन गदामादाय चण्डण्डकाम् ।
अभ्यधावत व हन्ुं दत्यसेनासमावृतैः ।।३२ ।।
तस्यापतत एवाशु गदां तचच्छे द चण्डण्डका ।
खड् गेन तशतधारे ण स च शूलं समाददे ।। ३३ ।।
शूलहस्तं समायान्ं तनशुम्भममरादा नम् ।
हृतद तवव्याध शूलेन वेगातविे न चण्डण्डका ।। ३४ ।।
तभन्नस्य तस्य शूलेन हृदयातन्नैः सृतोऽपरैः ।
महाबलो महावीयाण्डस्तष्ठे तत पुरुषो वदन् ।। ३५ ।।

तस्य तनष्क्रामतो दे वी प्रहस्य स्वनवत्ततैः ।
तशरतश्चच्छे द खड् गेन ततोऽसावपतद् भुतव ।। ३६ ।।
ततैः तसंहश्चखादोग्रं दं ष्टराक्षुण्णतशरोधरान् ।
असुरां स्तां स्तर्ा काली तशवदू ती तर्ापरान् ।।३७ ।।
कौमारीशण्डक्ततनतभान्नाैः केतचन्नेशुमाहासुराैः ।
ब्रह्माणीमन्त्रपूतेन तोयेनान्ये तनराकृताैः ।।३८ ।।
माहे श्वरीतत्रशूलेन तभन्नाैः पेतुस्तर्ापरे ।
वाराहीतुण्डघातेन केतचच्चूणीकृता भुतव ।।३९ ।।
खण्डं खण्डं च चक्रेण वष्णव्या दानवाैः कृताैः ।
वज्रेण चन्द्रीहस्ताग्रतवमुक्तेन तर्ापरे ।।४० ।।
केतचतद्वनेशुरसुराैः केतचन्नष्टा महाहवात् ।
भतक्षताश्चापरे कालीतशवदू तीमृगातधपैः ।।ॐ।।४१ ।।
तनशुम्भवधो नाम नवमोऽध्यायैः ॥ ९ ॥

THE NINTH CHAPTER
The king said, "O sage! Wonderful is the story told by you to me. Wonderful
is the glory of Devi, and wonderful is the death of Raktabija. I wish to hear
now, what Sumbha and Nisumbha, the great master-Asuras did after the
death of Raktabija."
The sage said: On hearing that all the army was destroyed and that
Raktabija was killed, the King and his brother flew into mad rage. Nisumbha
fell upon Devi with the main portion of the Asura army reserved for the
purpose. From all the ten quarters the Asuras tossed Devi with poisonous
weapons, enchanting Astras, and invincible missiles. Sumbha also came
with a very large army in order to capture Devi. He fought with the various
manifestations (forms) of Devi appearing as Kaali, Vaishnavi, Raudri, Brahmi,
Narasimhi, and the like. There began a memorable battle between Devi and
Sumbha and Nisumbha. Wonderful was the fight! Wonderful and dreadful!
The Devas began to tremble. The sky was covered with clouds of arrows.
Devi fell upon the Asuras bravely. Nisumbha came with a sharp sword in his
hand, and beat Devi's lion severely. Devi immediately broke his sword into
pieces with Her Chakra. Nisumbha flew into rage and used his Sakti, Shoola
and axe, but now Devi grew extremely angry and wounded Nisumbha and
made him lie on the ground instantaneously.
Seeing his brother lying down on the ground, Sumbha ran to kill Ambika.
He was fighting sitting on a chariot. He came with his eight hands full of
Astras and covered with them the whole of the sky. Devi, seeing Sumbha
coming towards Her, blew Her Conch, and filled the whole sky with a
dreadful sound. She created a great sound with Her bow and arrows. The
lion roared terribly and there was a fearful thunder everywhere. Devi kicked
the earth powerfully and tossed the sky with great force. This ferocious
sound swallowed up all other previous sounds. Sivadooti and Kaali jumped
in heroic vigour and ferocious rage. These sounds made the Asuras very
angry at heart. "O wicked Rakshasa! Wait, wait! Stand there, where do you
run?" said Ambika with a loud voice. "Victory, victory!" said the Devas from
above. The heroic battle-cries of Sumbha filled the entire space. Thousands,
lakhs and crores of Astras were thrown at Ambika by Sumbha. But all were
a dry straw to the Divine Devi. She burnt them all to ashes. Devi, with Her
powerful Trisula, pierced Sumbha in the chest. The poor Rakshasa fell on
the ground in senseless fits. By this time Nisumbha regained his senses and
again got up to fight with Devi with his Chakra and Gada, Shoola and
sword. Devi pierced him again in the chest and there from the split chest
came forth a ferocious demon who challenged Devi with might. Devi
laughed at this and cut off his head with one stroke. Some Asuras were
eaten by the lion, some were chewed nicely by the jaws of Kaali, some were
cut in twain by Kaumari, some were enchanted by the Kamandalu of
Brahmi, some were pierced with the Trisula of Mahesvari, some were
broken by the snout of Varahi, some were sliced to nice pieces by the
Chakra of Vaishnavi, some were killed by the Vajra of Aindri! All the Asuras
thus fell victims to one or the other aspect of the Great Mother, Devi!
दशमोऽध्यगयाः
ॐ उत्तप्तहे मरुतचरां रतवचन्द्रवति-
नेत्रां धनुश्शरयुतां कुशपाशशूलम् ।
रयभुािश्च दधतीं तशवशण्डक्तरूपां
कामेश्वरीं हृतद भिातम धृतेन्दु लेखाम् ।।
तनशुम्भं तनहतं दृष्वा भ्रातरं प्राणसण्डम्मतम् ।
हन्यमानं बलं चव शुम्भैः क्रुिोऽब्रवीद्वचैः ॥२॥
बलावलेपाद् दु ष्टे त्वं मा दु गे गवामावह ।
अन्यासां बलमातश्रत्य युद्ध्यसे याततमातननी ।।३।।
दे व्युवाच ॥४ ॥
एकवाहं िगत्यत्र तद्वतीया का ममापरा ।
पश्यता दु ष्ट मय्येव तवशन्त्यो मतद्वभूतयैः 11411
ततैः समस्तास्ता दे व्यो ब्रह्माणीप्रमुखा लयम्।
तस्या दे व्यास्तनौ िग्मुरेकवासीत्तदाण्डम्बका ।।६।।
दे व्युवाच ।। ७ ।।
अहं तवभूत्या बहुतभररह रूपयादाण्डस्ता ।

सत्संहृतं मयकव ततष्ठायािौ ण्डस्रो भव ॥८ ॥
ऋतषरुवाच ।। ९ ।।
ततैः प्रववृते युिं दे व्याैः शुम्भस्य चोभयोैः ।
पश्यतां सवादेवानामसुराणां च दारुणम् ।।१०।।
शरवषैैः तशतैः शस्त्रस्तर्ास्त्रश्चव दारुणैः ।
तयोयुािमभूद्भूयैः सवालोकभयंकरम् ।।११।।
तदव्यान्यस्त्रातण शतशो मुमुचे यान्यर्ाण्डम्बका।
बभञ्ज तातन दत्येन्द्रस्तत्प्रतीघातकतृातभैः ।।१२।।
मुक्तातन तेन चास्त्रातण तदव्यातन परमेश्वरी ।
बभञ्ज लीलायवोग्रहुं कारोच्चारणातदतभैः ।।१३।।
ततैः शरशतदे वीमाच्छादयत सोऽसुरैः ।
सातप तत्कुतपता दे वी धनुतश्चच्छे द चेषुतभैः ।।१४।।
तछन्ने धनुतष दत्येन्द्रस्तर्ा शण्डक्तमर्ाददे ।
तचच्छे द दे वी चक्रेण तामप्यस्य करे ण्डस्ताम् ।। १५ ।।

ततैः खड् गमुपादाय शतचन्द्रं च भानुमत् ।
अभ्यधावत्तदा दे वीं दत्यानामतधपेश्वरैः ।।१६।।
तस्यापतत एवाशु खड् गं तचच्छे द चण्डण्डका ।
धनुमुाक्तैः तशतबाा णश्चमा चाकाकरामलम् ।।१७।।
हताश्वैः स तदा दत्यण्डिन्नधिा तवसारतर्ैः ।
िग्राह मुद्गरं घोरमण्डम्बकातनधनोद्यतैः ।। १८ ।।
तचच्छे दापततस्तस्य मुद्गरं तनतशतैः शरैः ।
तर्ातप सोऽभ्यधावत्तां मुतष्टमुद्यय वेगवान् ।।१९।।
स मुतष्टं पातयामास हृदये दत्यपुङ्गवैः ।
दे व्यास्तं चातप सा दे वी तलेनोरस्यताडयत् ।।२०।।
तलप्रहारातभहतो तनपपात महीतले ।
स दत्यरािैः सहसा पुनरे व तर्ोण्डत्थतैः ।। २१ ।।
उत्पत्य च प्रगृह्योच्चदे वीं गगनमाण्डस्तैः ।
तत्रातप सा तनराधारा युयुधे तेन चण्डण्डका ।।२२ ।।

तनयुिं खे तदा दत्यश्चण्डण्डका च परस्परम् ।
चक्रतुैः प्रर्मं तसिमुतनतवस्मयकारकम ।।२३।।
ततो तनयुिं सुतचरं कृत्वा तेनाण्डम्बका सह।
उत्पात्य भ्रामयामास तचक्षेप धरणीतले ।।२४।।
स तक्षप्तो धरणीं प्राप्य मुतष्टमुद्यय वेतगतैः ।
अभ्यधावत दु ष्टात्मा चण्डण्डकातनधनेच्छया ।।२५ ।।
तमायान्ं ततो दे वी सवादत्यिनेश्वरम् ।
िगत्यां पातयामास तभत्त्वा शूलेन वक्षतस ।।२६ ।।
स गतासुैः पपातोव्याां दे वीशूलाग्रतवक्षतैः ।
चालयन् सकलां पृथ्ीं साण्डब्द्वीपां सपवाताम् ।।२७ ।।
ततैः प्रसन्नमण्डखलं हते तण्डस्मन् दु रात्मतन ।
िगत्स्वास्थ्यमतीवाप तनमालं चाभवन्नभैः ।।२८ ।।
उत्पातमेघाैः सोिा ये प्रागासंस्ते शमं ययुैः ।
सररतो मागावातहन्यस्तर्ासंस्तत्र पाततते ।।२९ ।।

ततो दे वगणाैः सवे हषातनभारमानसाैः ।
बभूवुतनाहते तण्डस्मन् गन्धवाा लतलतं िगुैः ।। ३० ।।
अवादयंस्तर्वान्ये ननृतुश्चाप्सरोगणाैः ।
ववुैः पुण्यस्तर्ा वाताैः सुप्रभोऽभूतद्दवाकरैः ।।३१ ।।
िज्वलुश्चाग्नयैः शान्ाैः शान्ा तदग्जतनतस्वनाैः ।। ॐ ।। ३२।।
शुम्भवधो नाम दशमोऽध्यायैः ॥१०॥

THE TENTH CHAPTER
The Rishi said: Nisumbha was killed and Sumbha lying down on the ground
could not bear this insult to his kingly honour. With uncontrollable anger,
he cried out at Devi, "O weak and wicked Durga! Do not be proud. You are
fighting with the help of somebody else." The Devi said, "I am alone and
single in this world. Who is there other than Me here? See, all these many
fighting with you are Myself. Now look at Me." As soon as Devi uttered
these words, all those appearances of many entered into the body of
Durga, and there was none but Devi, the Single. Devi again said, "Be calm. I
alone with the power of immanence and omnipresence appeared as many
but now stand single and have withdrawn myself into Myself."
The sage said: Again Sumbha got up from the ground and raged a fierce
war with Durga. It was the fiercest of all fights. Like butterfly upon fire
Sumbha fell upon Durga. The whole world did not know what would
happen, and was eagerly watching the result of the battle. Whatever Astras
there could be in all the three worlds were thrown at Ambika by the
powerful Sumbha. As if in play, Durga swallowed them all and burnt some
to ashes by Her mere 'Humkara'. Sumbha took up his bow and arrows,
Saktis, swords and missiles. Devi tumbled down the whole of his chariot
together with the horses and the charioteer. Sumbha fell on the ground
and finding that he had no chariot, no horses and no charioteer, fell upon
Durga with the dreadful Mudgara Astra. Devi smashed the Astra
immediately with Her arrows. Then with his clenched fist raised up, he came
to break the head of Durga. He hit on Her breast with force. Devi beat his
chest with Her mace and he fell again senseless on the ground. Regaining
consciousness, he again stood up bold and, soaring to the sky up above,
poured upon Her many Astras. Devi also jumped into the sky and without
any support She fought with him and smashed him down to the earth. The
Siddhas and Devas were surprised to witness such a scene in their life.
Again Sumbha raised his fist and ran towards Devi to hit Her. Devi put an
end to his life with Her Trisula by breaking his chest into two pieces. He lay
dead on the ground shaking the earth and the ocean when he fell.
The sky became clear. The Devas felt happy. The whole world felt joyous
when the wicked Daitya was killed. Gandharvas sang.
The celestial Apsaras rejoiced and danced. The trees began to smile. The
rivers flew fluently. The Ocean became calm. The fire burnt happily. The
atmosphere became fresh. The earth got rid of Her burden. The wind blew
with joy. The sun shone bright.
एकगदशोऽध्यगयाः
‘ॐ’ बालरतवद् युतततमन्दु तकरीटां तुङ्गकुचां नयनत्रययुक्ताम् ।
स्मेरमुखीं वरदां कुशपाशाभीततकरां प्रभिे भुवनेशीम् ।।
दे व्या हते तत्र महासुरेन्द्रे
सेन्द्राैः सुरा वतिपुरोगमास्ताम् ।
कात्यायनीं तुष्टु वुररष्टलाभाद्
तवकातशवक्त्राब्जतवकातशताशाैः ।।२ ।।
दे वी प्रपन्नातताहरे प्रसीद
प्रसीद मातिागतोऽण्डखलस्य ।
प्रसीद तवश्वेश्वरर पातह तवश्वं
त्वमीश्वरी दे तव चराचरस्य ॥३॥
आधारभूता िगतस्त्वमेका
महीस्वरूपेण यतैः ण्डस्तातस ।
अपां स्वरूपण्डस्तया त्वयत-
दाप्यायते कृत्स्नमलङ्घयवीये ।।४।।

त्वं वष्णवी शण्डक्तरनन्वीयाा
तवश्वस्य बीिं परमातस माया ।
सम्मोतहतं दे तव समस्तमेतत्
त्वं व प्रसन्ना भुतव मुण्डक्तहे तुैः ॥५॥
तवद्याैः समस्तास्तव दे तव भेदाैः
ण्डस्त्रयैः समस्ताैः सकला िगत्सु ।
त्वयकया पूररतमम्बयतत्
का ते स्तुततैः स्तव्यपरा परोण्डक्तैः ।।६।।
सवाभूता यदा दे वी स्वगामुण्डक्तप्रदातयनी ।
त्वं स्तुता स्तुतये का वा भवन्ु परमोक्तयैः ॥7 ॥
सवास्य बुण्डिरूपेण िनस्य हृतद संण्डस्ते ।
स्वगाा पवगादे दे तव नारायतण नमोऽस्तु ते ॥८ ॥
कलाकाष्ठातदरूपेण पररणामप्रदातयतन ।
तवश्वस्योपरतौ शक्ते नारायतण नमोऽस्तु ते ॥ ९॥

सवामङ्गलमाङ्गल्ये तशवे सवाा र्ासातधके ।
शरण्ये त्र्यम्बके गौरर नारायतण नमोऽस्तु ते ।।१० ।।
सृतष्टण्डस्तततवनाशानां शण्डक्तभूते सनाततन।
गुणाश्रये गुणमये नारायतण नमोऽस्तु ते ।।११।।
शरणागतदीनातापररत्राणपरायणे ।
सवास्यातताहरे दे तव नारायतण नमोऽस्तु ते ।।१२।।
हं सयुक्ततवमानस्े ब्रह्माणीरूपधाररतण ।
कौशाम्भैः क्षररके दे तव नारायतण नमोऽस्तु ते ।।१३।।
तत्रशूलचन्द्रातहधरे महावृषभवातहतन ।
माहे श्वरीस्वरूपेण नारायतण नमोऽस्तु ते ।। १४ ।।
मयूरकुक्कुटवृते महाशण्डक्तधरे ऽनघे ।
कौमारीरूपसंस्ाने नारायतण नमोऽस्तु ते ।। १५ ।।
शंखचक्रगदाशाङ्गागृहीतपरमायुधे ।
प्रसीद वष्णवीरूपे नारायतण नमोऽस्तु ते ।।१६।।

गृहीतोग्रमहाचक्रे दं ष्टरोद् धृतवसुन्धरे ।
वराहरूतपतण तशवे नारायतण नमोऽस्तु ते ।।१७।।
नृतसंहरूपेणोग्रेण हन्ुं दत्यान् कृतोद्यमे ।
त्रलोक्यत्राणसतहते नारायतण नमोऽस्तु ते ।।१८।।
तकरीतटतन महावज्रे सहरनयनोज्ज्वले ।
वृत्रप्राणहरे चण्डन्द्र नारायतण नमोऽस्तु ते ।।१९।।
तशवदू तीस्वरूपेण हतदत्यमहाबले।
घोररूपे महारावे नारायतण नमोऽस्तु ते ।।२०।।
दं ष्टराकरालवदने तशरोमालातवभूषणे ।
चामुण्डे मुण्डमर्ने नारायतण नमोऽस्तु ते ।।२१।।
लण्डक्ष्म लञ्जे महातवद्ये श्रिे पुतष्टस्वधे ध्रुवे।
महारातत्र महाऽतवद्ये नारायतण नमोऽस्तु ते ।।२२।।
मेधे सरस्वतत वरे भूतत बाभ्रतव तामतस ।
तनयते त्वं प्रसीदे शे नारायतण नमोऽस्तु ते ।।२३।।

सवास्वरूपे सवेशे सवाशण्डक्तसमण्डिते ।
भयेभ्यस्त्रातह नो दे तव दु गे दे तव नमोऽस्तु ते ।। २४ ।।
एतत्ते वदनं सौयं लोचनत्रयभूतषतम् ।
पातु नैः सवाभीततभ्यैः कात्यायतन नमोऽस्तु ते ।। २५ ।।
ज्वालाकरालमत्युग्रमशेषासुरसूदनम् ।
तत्रशूलं पातु नो भीतेभार्द्कातल नमोऽस्तु ते ।।२६।।
तहनण्डस्त दत्यतेिां तस स्वनेनापूया या िगत् ।
सा घण्टा पातु नो दे तव पापेभ्योऽनैः सुतातनव ।।२७।।
असुरासृग्वसापंकचतचातस्ते करोज्ज्वलैः ।
शुभाय खड् गो भवतु चण्डण्डके त्वां नता वयम् ।।२८ ।।
रोगानशेषानपहं तस तुष्टा
रुष्टा तु कामान् सकलानभीष्टान् ।
त्वामातश्रतानां न तवपन्नराणां
त्वामातश्रता ह्याश्रयतां प्रयाण्डन् ।।२९ ।।
एतत्कृतं यत्कदनं त्वयाद्य

धमातद्वषां दे तव महासुराणाम् ।
रूपरनेकबाहुधाऽऽत्ममूततां
कृत्वाण्डम्बके तत्प्रकरोतत कान्या ।।३० ।।
तवद्यासु शास्त्रेषु तववेकदीपे-
ष्वाद्येषु वाक्येषु च का त्वदन्या।
ममत्वगतेऽततमहान्धकारे
तवभ्रामयत्येतदतीव तवश्वम् ।।३१।।
रक्षां तस यत्रोग्रतवषाश्च नागा
यत्रारयो दस्युबलातन यत्र ।
दावानलो यत्र तर्ाण्डब्मध्ये
तत्र ण्डस्ता त्वं पररपातस तवश्वम् ।।३२।।
तवश्वेश्वरर त्वं पररपातस तवश्वं
तवश्वाण्डत्मका धारयसीतत तवश्वम् ।
तवश्वेशवन्द्या भवती भवण्डन् ।।३३।।
तवश्वाश्रया ये त्वतय भण्डक्तनम्राैः
दे तव प्रसीद पररपालय नोऽररभीते-

तनात्यं यर्ासुरवधादधुनव सद्यैः ।
पापातन सवािगतां प्रशमं नयाशु
उत्पातपाकितनतां श्च महोपसगाा न् ।। ३४ ।।
प्रणतानां प्रसीद त्वं दे तव तवश्वातताहाररतण ।
त्रलोक्यवातसनामीड्ये लोकानां वरदा भव ।। ३५ ।।
दे व्युवाच ।।३६।।
वरदाहं सुरगणा वरं यन्मनसेच्छर्।
तं वृणुर्ध्वं प्रयच्छातम िगतामुपकारकम् ।।३७ ।।
दे वा ऊचुैः ।।३८।।
सवाा बाधाप्रशमनं त्रलोक्यस्याण्डखलेश्वरर ।
एवमेव त्वया कायामस्मद्वररतवनाशनम् ।। ३९ ।।
दे व्युवाच ।।४० ।।
ववस्वतेऽन्रे प्राप्ते अष्टातवंशततमे युगे ।
शुम्भो तनशुम्भश्चवान्यावुत्पत्स्येते महासुरौ ।।४१ ।।
नन्दगोपगृहे िाता यशोदागभासम्भवा ।
ततस्तौ नाशतयष्यातम तवन्ध्याचलतनवातसनी ।।४२।।
पुनरप्यततरौर्द्ेण रूपेण पृतर्वीतले ।
अवतीया हतनष्यातम वप्रतचत्तां स्तु दानवान् ।।४३।।

भक्षयन्त्याश्च तानुग्रान् वप्रतचत्तान्महासुरान् ।
रक्ता दन्ा भतवष्यण्डन् दातडमीकुसुमोपमाैः ।। ४४ ।।
ततो मां दे वताैः स्वगे मत्यालोके च मानवाैः ।
स्तुवन्ो व्याहररष्यण्डन् सततं रक्तदण्डन्काम् ।। ४५ ।।
भूयश्च शतवातषाक्यामनावृष्ट्ामनम्भतस ।
मुतनतभैः संस्तुता भूमौ सम्भतवष्याययोतनिा ।।४६ ।।
ततैः शतेन नेत्राणां तनरीतक्षष्यातम यन्मुनीन् ।
कीतातयष्यण्डन् मनुिाैः शताक्षीतमतत मां ततैः ।।४७।।
ततोऽहमण्डखलं लोकमात्मदे हसमुद्भवैः ।
भररष्यातम सुराैः शाकरावृष्टेैः प्राणधारकैः ।।४८ ।।
शाकम्भरीतत तवख्याततं तदा यास्यायहं भुतव।
तत्रव च वतधष्यातम दु गामाख्यं महासुरम् ।।४९ ।।
दु गाा दे वीतत तवख्यातं तन्मे नाम भतवष्यतत ।
पुनश्चाहं यदा भीमं रूपं कृत्वा तहमाचले ।।५० ।।

रक्षां तस भक्षतयष्यातम मुनीनां त्राणकारणात् ।
तदा मां मुनयैः सवे स्तोष्यन्त्यानम्रमूतायैः ।।५1 ।।
भीमा दे वीतत तवख्यातं तन्मे नाम भतवष्यतत ।
यदारुणाख्यस्त्रलोक्ये महाबाधां कररष्यतत ।। ५२ ।।
तदाहं भ्रामरं रूपं कृत्वाऽसंख्येयषट् पदम्
त्रलोक्यस्य तहतार्ाा य वतधष्यातम महासुरम् ।।५३ ।।
भ्रामरीतत च मां लोकास्तदा स्तोष्यण्डन् सवातैः ।
इत्थं यदा यदा बाधा दानवोत्था भतवष्यतत ।।54 ।।
तदा तदाऽवतीयाा हं कररष्यायररसंक्षयम् ।। ॐ ।। ५५ ।।
दे व्याैः स्तुततनाा मकादशोऽध्यायैः ।। ११ ।।

THE ELEVENTH CHAPTER
The Sequel
Feeling joy at heart that the Asura had been destroyed at last, the Devas,
since their wish fulfilled, came to Katyayani Devi and praised Her with these
words: "O Devi! O Destroyer of woes! Be pleased. O Mother of all the
worlds! O Supreme Controller of the Universe! Protect us all, and protect
this world! Thou art the Support of this Universe. Thou, the One, is
appearing as this world! Thou art water. Thou art the elements. Thou art
Vishnumaya. Thou art the Cause for bondage and liberation. All Knowledge
is Thy form. All women are Thyself, O Mother! All this is filled by Thee alone.
Thou art Intelligence in all men. O Narayani! Thou art the giver of Svarga
and Moksha. Thou art Time, Space and Causation. O Blessed Refuge of the
distressed, O Narayani! Salutations to Thee! O Destroyer of all troubles of
the devoted who take refuge in Thee, O Narayani, Salutations to Thee!
"O Brahmani with Kamandalu, sitting on the swan! O Mahesvari with

trident, moon and serpents, sitting on a bull! O Kaumari with Mahasakti,
sitting on the peacock! O Vaishnavi with Sankha, Chakra, Gada, Sarnga, and
various great Astras! Be pleased, O Narayani! Salutations to Thee! O Indrani,
sitting on the elephant, with Vajra in the hand! O Narayani! Salutation to
Thee! O Devi of the dreadful form of Narasimha and of Varaha with a
ferocious tusk, O Narayani, salutation to Thee! O Devi who took various
forms like Kaali and Sivadooti, O Terrible-faced! O Narayani, salutations to
Thee! O Lakshmi! O Kaali! O Sarasvati! Protect us, O Durga! O Narayani,
salutations to Thee! May Thy Trisula, Chakra, Ghanta, Conch Sword, which
destroyed Chanda, Munda, Sumbha, Nisumbha and other Rakshasas,
protect us, O Narayani, Salutations to Thee!
"O Devi! Thou destroyest all the bad diseases completely. Thou givest when
pleased all that one desires. To them who take refuge in Thee, there is no
want. They really get a suitable Refuge in Thee. O Devi, wherever there are
evil qualities, wherever there are Rakshasas, wherever there are unrighteous
forces, there Thou manifestest Thyself and destroyest them. O Devi! Be
pleased, be pleased. Protect, O protect us! May the sins of the world lessen
quickly. O adorable Devi! Take pity on these (Devas) who are under Thy
Great Feet."
The Devi said, "I am the giver of boons, O Devas. Ask from Me any boon. I
shall give that to you." The Devas said, "O Devi! You have done everything.
May our enemies be destroyed."
Devi said, "In the Vaivasvata Manvantara in the twenty-eighth Dvapara

Yuga, I shall be born in the house of Nandagopa in Yasoda's womb and
destroy Sumbha and Nisumbha once more who will be born again as my
enemies in the Vindhya Mountains. I will have my abode in the Vindhya
Mountains and destroy them there. I will take a dreadful form and kill all
the wicked-minded Rakshasas. I will eat them up and drink their blood.
Thereby My teeth will become red and I will be called by gods and men as
'Raktadantika' (Red-toothed)."
"Again I will be invoked by Rishis when there will be a great famine

everywhere and the earth will be without rain, for hundred years. I will then
be born in order to relieve their distress. I will look at them with hundred
eyes and they will name me as 'Satakshee' (hundred-eyed)."
"I will then fill the bellies of the whole world with corns and food. Then I will
be called 'Sakambharee' (filler with corns)."
"There only I shall destroy a Rakshasa called Durgama. Then I will be called
'Durgadevi'."
"Once again when I shall assume a terrible form in the Himalayas and
devour Rakshasas for the purpose of protecting the Rishis, I shall be called
as 'Bheemadevi' (the terrible)."
"When a Rakshasa called Aruna will begin to torment the people of the
world, I shall take the form of a fearful Bee and destroy him. Then I will be
worshipped in the world as 'Bhramaree' (the Bee)."
"In this manner whenever there is trouble anywhere, whenever there is cropping
up of demons, then and there I shall manifest Myself and bring peace to the
earth."
िगदशोऽध्यगयाः
ॐ तवद् युद्दामसमप्रभां मृगपततस्कन्धण्डस्तां भीषणां
कन्यातभैः करवालखेटतवलसिस्तातभरासेतवताम् ।
हस्तश्चक्रगदातसखेटतवतशखां श्चापं गुणं तिानीं
तबभ्राणामनलाण्डत्मकां शतशधरां दु गाां तत्रनेत्रां भिे ।।
'ॐ' दे व्युवाच ।। १ ।।
एतभैः स्तवश्च मां तनत्यं स्तोष्यते यैः समातहतैः ।
तस्याहं सकलां बाधां नाशतयष्यायसंशयम् ।।२ ।।
मधुकटभनाशं च मतहषासुरघातनम् ।
कीतातयष्यण्डन् ये तद्वद् वधं शुम्भतनशुम्भयोैः ॥३ ॥
अष्टयां च चतुदाश्यां नवयां चकचेतसैः ।
श्रोष्यण्डन् चव ये भक्त्या मम माहात्म्यमुत्तमम् ॥4 ॥
न तेषां दु ष्कृतं तकतञ्चद् दु ष्कृतोत्था न चापदैः ।
भतवष्यतत न दाररद्र्यं न चवेष्टतवयोिनम् ॥5 ॥
शत्रुतो न भयं तस्य दस्युतो वा न राितैः ।
न शस्त्रानलतोयौघात्कदातचत्सम्भतवष्यतत ।।६।।
तस्मान्ममतन्माहात्म्यं पतठतव्यं समातहतैः ।
श्रोतव्यं च सदा भक्त्या परं स्वस्त्ययनं तह तत् ॥७॥
उपसगाा नशेषां स्तु महामारीसमुद्भवान् ।
तर्ा तत्रतवधमुत्पातं माहात्म्यं शमयेन्मम 11711
यत्रतत्पठ्यते सयङ् तनत्यमायतने मम ।
सदा न ततद्वमोक्ष्यातम सां तनध्यं तत्र मे ण्डस्ताम् ।।९।।
बतलप्रदाने पूिायामतग्नकाये महोत्सवे ।
सवां ममतच्चररतमुच्चायां श्राव्यमेव च ।।१०।।
िानताऽिानता वातप बतलपूिां तर्ा कृताम् ।
प्रतीण्डच्छष्यायहं प्रीत्या वतिहोमं तर्ा कृतम् ।।११।।
शरत्काले महापूिा तक्रयते या च वातषाकी ।
तस्यां ममतन्माहात्म्यं श्रुत्वा भण्डक्तसमण्डितैः ।। १२ ।।
सवाा बाधातवतनमुाक्तो धनधान्यसुताण्डितैः ।
मनुष्यो मत्प्रसादे न भतवष्यतत न संशयैः ।। १३ ।।

श्रुत्वा ममतन्माहात्म्यं तर्ा चोत्पत्तयैः शुभाैः ।
पराक्रमं च युिेषु िायते तनभायैः पुमान् ।। १४ ।।
ररपवैः संक्षयं याण्डन् कल्याणं चोपपद्यते ।
नन्दते च कुलं पुंसां माहात्म्यं मम शृण्वताम् ।।१५।।
शाण्डन्कमातण सवात्र तर्ा दु ैः स्वप्नदशाने ।
ग्रहपीडासु चोग्रासु माहात्म्यं शृणुयान्मम ।।१६।।
उपसगाा ैः शमं याण्डन् ग्रहपीडाश्च दारुणाैः ।
दु ैः स्वप्नं च नृतभदृाष्टं सुस्वप्नमुपिायते ।।१७।।
बालग्रहातभभूतानां बालानां शाण्डन्कारकम् ।
संघातभेदे च नृणां मत्रीकरणमुत्तमम् ।। १८ ।।
दु वृात्तानामशेषाणां बलहातनकरं परम् ।
रक्षोभूततपशाचानां पठनादे व नाशनम् ।। १९ ।।
सवां ममतन्माहात्म्यं मम सतन्नतधकारकम् ।
पशुपुष्पाघ्याधूपश्च गन्धदीपस्तर्ोत्तमैः ।।२०।।

तवप्राणां भोिनहोमैः प्रोक्षणीयरहतनाशम् ।
अन्यश्च तवतवधभोगैः प्रदानवात्सरे ण या ।।२१।।
प्रीततमे तक्रयते साण्डस्मन् सकृत्सुचररते श्रुते ।
श्रुतं हरतत पापातन तर्ाऽऽरोग्यं प्रयच्छतत ।।२२।।
रक्षां करोतत भूतेभ्यो िन्मनां कीतानं मम ।
युिेषु चररतं यन्मे दु ष्टदत्यतनबहा णम् ।।२३।।
तण्डस्मञ्छुते वररकृतं भयं पुंसां न िायते ।
युष्मातभैः स्तुतयो याश्च याश्च ब्रह्मतषातभैः कृताैः ।। २४ ।।
ब्रह्मणा च कृतास्तास्तु प्रयच्छण्डन् शुभां मततम् ।
अरण्ये प्रान्रे वातप दावातग्नपररवाररतैः ।। २५ ।।
दस्युतभवाा वृतैः शून्ये गृहीतो वातप शत्रुतभैः ।
तसंहव्यािानुयातो वा वने वा वनहण्डस्ततभैः ।।२६।।
राज्ञा क्रुिे न चाज्ञप्तो वध्यो बन्धगतोऽतप वा ।
आघूतणातो वा वातेन ण्डस्तैः पोते महाणावे ।।२७।।

पतत्सु चातप शस्त्रेषु संग्रामे भृशदारुणे
सवाा बाधासु घोरासु वेदनाभ्यतदा तोऽतप वा ।।२८ ।।
स्मरन्ममतच्चररतं नरो मुच्येत संकटात् ।
मम प्रभावाण्डत्संहाद्या दस्यवो वररणस्तर्ा ।। २९ ।।
दू रादे व पलायन्े स्मरतश्चररतं मम ।। 30 ।।
ऋतषरुवाच ।। ३१ ।।
इत्युक्त्वा सा भगवती चण्डण्डका चण्डतवक्रमा ।।३२।।
पश्यतामेव दे वानां तत्रवान्रधीयत ।
तेऽतप दे वा तनरातंका स्वातधकारान् यर्ा पुरा ।।३३॥
यज्ञभागभुिैः सवे चक्रुतवातनहतारयैः ।
दत्याश्च दे व्या तनहते शुम्भे दे वररपौ युतध ।।३४।।
िगतद्वर्ध्वंतसतन तण्डस्मन् महोग्रेऽतुलतवक्रमे ।
तनशुम्भे च महावीये शेषाैः पातालमाययुैः ।। ३५ ।।

एवं भगवती दे वी सा तनत्यातप पुनैः पुनैः ।
सम्भूय कुरुते भूप िगतैः पररपालनम् ।।३६।।
तयतन्मोह्यते तवश्वं सव तवश्वं प्रसूयते ।
सा यातचता च तवज्ञानं तु ष्टा ऋण्डिं प्रयच्छतत ।।३७।।
व्याप्तं तयतत्सकलं ब्रह्माण्डं मनुिेश्वर ।
महाकाल्या महाकाले महामारीस्वरूपया ।।३८ ।।
सव काले महामारी सव सृतष्टभावत्यिा ।
ण्डस्ततं करोतत भूतानां सव काले सनातनी ।।३९ ।।
भवकाले नृणां सव लक्ष्मीवृाण्डिप्रदा गृहे ।
सवाभावे तर्ाऽलक्ष्मीतवानाशायोपिायते ।।४०।।
स्तुता सम्पूतिता पुष्पधूापगन्धातदतभस्तर्ा ।
ददातत तवत्तं पुत्रां श्च मततं धमे गततं शुभाम् ।।४१ ।।
फलस्तुततनाा म द्वादशोऽध्यायैः ।। १२ ।।
THE TWELFTH CHAPTER
The Devi again said, "Whoever sings of My praise with these prayers, I shall
look to his welfare and raise him from all miseries. Whoever sings My
glories of destroying Madhu and Kaitabha, Sumbha and Nisumbha,
whoever hears these stories, full of My divine glory, to them there will not
be any trouble. They do not become poverty-stricken. To them there is no
fear from enemies, or from the king. To them there is no fear from
weapons, fire or rain. Therefore My this great story is to be read and reread
by everybody. It is to be heard by everybody. It is a great blessed thing. The
multitude of sins will be destroyed by My Mahatmya, all the three Taapas
will be pacified by singing My glories thus. Wherever My glory is sung and I
am worshipped with devotion, I am there at all times. During the spring
season (after rains), My Puja is to be performed with devotion, for it is very
dear to Me. During the performance of Puja, My these stories have to be
heard with faith and devotion. Then they will become wealthy and peaceful.
Kings will gain victory in battles, and will destroy their enemies. There will
be blessedness and Peace everywhere. That family ever singing My glories
will be always rejoicing with peace and plenty. All diseases and worries will
be destroyed by Me who am ever ready to protect My devotees. There will
not be any bad dream to those, My devotees, and there will not be trouble
from giants and goblins. By mere study of stories dealing with My glory, the
thing called suffering will come to an end. My this glory is everything. After
performing formal Puja to Me, with flowers, sandal, etc., Brahmins have to
be fed sumptuously. Homa should be performed with My Mantra and
glories and wealth should be given in charity. There should be great
rejoicing and joy during the performance of My Puja and feeding of the
Brahmins. I am thus pleased with My devotee very quickly."
"My Power destroys all ill-health and bestows good health. It protects one
and restores peace. The singing of My birth and actions as previously sung
by Brahma and Rishis, and as sung by you all, will bestow health, peace and
bliss to the faithful and the devoted. By mere remembrance of Me, one
crosses over all troubles and sorrows. Due to My power, all enemies and
cruel animals run away far from My devotee."
The sage said: Thus saying, Devi vanished from sight instantaneously. The
Devas ruled the heavens, got the sacrificial offerings and were happy for
ever. All the Asuras, seeing their power curbed down forcibly ran in fear to
the nether regions and lived there a miserable life of restlessness and grief.
O king! Thus Devi comes to manifest Herself now and then for establishing
righteousness in the land and protecting Her devotees. She deludes the
whole world and controls the whole world as the Mother. O king, all this
world is pervaded by that great Devi. That great Power creates this whole
universe and She Herself becomes the cause of sorrow and happiness of
the world.
त्रयोदशोऽध्यगयाः
ॐ बालाकामण्डलाभासां चतुबाा हुं तत्रलोचनाम् ।
पाशां कुशवराभीतीधाा रयन्ीं तशवां भिे ।।
एतत्ते कतर्तं भूप दे वीमाहात्म्यमुत्तमम् ।
एवंप्रभावा सा दे वी ययेदं धायाते िगत् ।।२।।
तवद्या तर्व तक्रयते भगवतद्वष्णुमायया ।
तया त्वमेष वश्यश्च तर्वान्ये तववेतकनैः ।।३।।
मोह्यन्े मोतहताश्चव मोहमेष्यण्डन् चापरे ।
तामुपतह महाराि शरणं परमेश्वरीम् ।।४।।
आरातधता सव नृणां भोगस्वगाा पवगादा 114 11
माकाण्डे य उवाच ।।६।।
इतत तस्य वचैः श्रुत्वा सुरर्ैः स नरातधपैः ।।७।।
प्रतणपत्य महाभागं तमृतषं शंतसतव्रतम् ।
तनतवाण्णोऽततममत्वेन राज्यापहरणेन च ।। ८ ।।
िगाम सद्यस्तपसे स च वश्यो महामुने ।

संदशानार्ामम्बाया नदीपुतलनसंण्डस्तैः ।।९।।
स च वश्यस्तपस्तेपे दे वीसूक्तं परं िपन् ।
तौ तण्डस्मन् पुतलने दे व्याैः कृत्वा मूततां महीमयीम् ।।१०।।
अहा णां चक्रतुस्तस्याैः पुष्पधूपातग्नतपाणैः ।
तनराहारौ यताहारौ तन्मनस्कौ समातहतौ ।।११।।
ददतुस्तौ बतलं चव तनिगात्रासृगुतक्षतम् ।
एवं समाराधयतोण्डस्त्रतभवाषैयातात्मनोैः ।।१२ ।।
पररतुष्टा िगिात्री प्रत्यक्षं प्राह चण्डण्डका ।।१३।।
दे व्युवाच ।।१४।।
यत्प्राथ्याते त्वया भूप त्वया च कुलनन्दन ।
मत्तस्तत्प्राप्यतां सवां पररतुष्टा ददातम तत् ।। १५ ।।
माकाण्डे य उवाच ।।१६।।
ततो वव्रे नृपो राज्यमतवभ्रंश्यन्यिन्मतन ।
अत्रव च तनिं राज्यं हतशत्रुबलं बलात् ।। १७ ।।
सोऽतप वश्यस्ततो ज्ञानं वव्रे तनतवाण्णमानसैः ।
ममेत्यहतमतत प्राज्ञैः सङ्गतवच्युततकारकम् ।। १८ ।।
दे व्युवाच ।।१९।।
स्वल्परहोतभनृापते स्वं राज्यं प्राप्स्स्यते भवान् ।।२०।।
हत्वा ररपूनस्खतलतं तव तत्र भतवष्यतत ।। २१ ।।
मृतश्च भूयैः सम्प्राप्य िन्म दे वातद्ववस्वतैः ।। 22 ।।
सावतणाको नाम मनुभावान् भुतव भतवष्यतत ।। २३ ।।

वश्यवया त्वया यश्च वरोऽस्मत्तोऽतभवाण्डञ्छतैः ।। २४ ।।
तं प्रयच्छातम संतसद्ध्य तव ज्ञानं भतवष्यतत ।। २५ ।।
माकाण्डे य उवाच ।। २६ ।।
इतत दत्त्वा तयोदे वी यर्ातभलतषतं वरम् ।।२७।।
बभूवान्तहा ता सद्यो भक्त्या ताभ्यामतभष्टु ता ।
एवं दे व्या वरं लब्ध्वा सुरर्ैः क्षतत्रयषाभैः ।। २८ ।।
सूयाा ज्जन्म समासाद्य सावतणाभातवता मनुैः ।। २९ ।।
एवं दे व्या वरं लब्ध्वा सुरर्ैः क्षतत्रयषाभैः
सूयाा ज्जन्म समासाद्य सावतणाभातवता मनुैः ॥ क्ीं ॐ ॥
सुरर्वश्ययोवारप्रदानं नाम त्रयोदशोऽध्यायैः ॥ १३ ॥

THE THIRTEENTH CHAPTER
The sage said: Thus I have recounted to you the entire story of the glories
of Devi and Her actions. She is Vidya or the Intelligence-Principle of Vishnu-
Sakti or Maya and She is the Avidya or the Ignorant principle too, and is
above both. By Her only yourself and this Vaisya are deluded and many
others also are deluded by Her in the same manner. O king! Take refuge in
that Devi Maya! She is the giver of pleasure, Svarga and Moksha to Her
devotees at the same time.
Markandeya said: Hearing these words of the Rishi, the King Suratha was
very much moved at heart and immediately started to dense forests to
perform rigorous penance. The Vaisya also followed him and began to
perform Tapas on the bank of the river reciting Devi Suktam continuously.
They wanted to have the vision of Devi in order to get back their lost
kingdom and wealth. They prepared an image of Devi out of the mud from
the river bank for the purpose of their worship with Shodasa-Upachara or
the sixteen modes of worship to Devi. They both fasted and concentrated
their minds on the glorious form of Devi. On their practising like this
rigorous penance for three complete years, Devi was very much pleased
and manifesting Herself to them spoke to them with these words. The Devi
said, "O king! Whatever you want you can tell Me now. I am pleased with
you. I am prepared to give you anything."
Markandeya said: The king asked from Her the boon that he should get
back his lost kingdom undaunted by any enemy. But the Vaisya asked from
Devi Wisdom and nothing else.
The Devi said, "O king! In a few days you will regain your kingdom. You will
conquer your enemies and rule over the land happily. After death you will
be born through Surya (Sun) as the eighth Manu called Savarni. O Vaisya!
As you desired I shall give you Wisdom. You will have Wisdom."
Markandeya said: In this manner, giving the required boons to those two
people, Devi vanished from sight immediately. Thus obtaining a boon from
Devi, Suratha, the king, will be born through the Sun-God as the coming
eighth Manu called Savarni.
Thus is the glorious story of Durga-Devi, the Mahamaya, the great Mother
of the Universe!
क्षमग-प्रगथानग
अपराधसहरातण तक्रयन्ेऽहतनाशं मया ।
दासोऽयतमतत मां मत्वा क्षमस्व परमेश्वरर ।।१।।
आवाहनं न िानातम न िानातम तवसिानम् ।
पूिां चव न िानातम क्षयतां परमेश्वरर ।।२।।
मन्त्रहीनं तक्रयाहीनं भण्डक्तहीनं सुरेश्वरर ।
यत्पूतितं मया दे तव पररपूणां तदस्तु मे ।।३।।
अपराधशतं कृत्वा िगदम्बेतत चोच्चरे त् ।
यां गततं समवाप्नोतत न तां ब्रह्मादयैः सुराैः ।।४।।
सापराधोऽण्डस्म शरणं प्राप्तस्त्वां िगदण्डम्बके ।
इदानीमनुकम्प्प्योऽहं यर्ेच्छतस तर्ा कुरु 11511

अज्ञानातद्वस्मृतेभ्राा न्त्या यन्न्यूनमतधकं कृतम् ।
तत्सवां क्षयतां दे तव प्रसीद परमेश्वरर ।।६ ।।
कामेश्वरर िगन्मातैः सण्डच्चदानन्दतवग्रहे ।
गृहाणाचाा तममां प्रीत्या प्रसीद परमेश्वरर ॥७॥
गुह्याततगुह्यगोप्स्री त्वं गृहाणास्मत्कृतं िपम्।
तसण्डिभावतु मे दे तव त्वत्प्रसादात्सुरेश्वरर ।।८ ।।
॥ श्रीदु गाा पाणमस्तु ॥
KSHAMA PRARTHANA
Closing prayer to Devi for pardon of mistakes committed knowingly and

unknowingly in the reading of Durga Saptasati.
श्री दे व्ष्टोत्तरशतनगमगवत्रलाः
१. ॐ आतदशक्तये नमैः १९. ॐ लोकरतक्षण्य नमैः

२. ॐ महादे व्य नमैः २०. ॐ दु गाा य नमैः
३. ॐ अण्डम्बकाय नमैः २१. ॐ दु गापाराय नमैः
४. ॐ परमेश्वयै नमैः २२. ॐ भक्ततचन्ामण्य नमैः
५. ॐ ईश्वयै नमैः २३. ॐ मृत्य नमैः
६. ॐ अनीश्वयै नमैः २४. ॐ तसिय नमैः
७. ॐ योतगन्य नमैः २५. ॐ मूत्यै नमैः
८. ॐ सवाभूतेश्वयै नमैः २६. ॐ सवातसण्डिप्रदाय नमैः
९. ॐ ियाय नमैः २७. ॐ मन्त्रमूत्यै नमैः
१०. ॐ तवियाय नमैः २८. ॐ महाकाल्य नमैः
११. ॐ ियन्त्य नमैः २९. ॐ सवामूततास्वरूतपण्य नमैः
१२. ॐ शाम्भव्य नमैः ३०. ॐ वेदमूत्यै नमैः
१३. ॐ शान्त्य नमैः ३१. ॐ वेदभूत्य नमैः
१४. ॐ ब्राह्मय नमैः ३२. ॐ वेदान्ाय नमैः
१५. ॐ ब्रह्माण्डधाररण्य नमैः ३३. ॐ व्यवहाररण्य नमैः
१६. ॐ महारूपाय नमैः ३४. ॐ अनघाय नमैः
१७. ॐ महामायाय नमैः ३५. ॐ भगवत्य नमैः
१८. ॐ माहे श्वयै नमैः ३६. ॐ रौर्द्ाय नमैः
३७. ॐ रुर्द्स्वरूतपण्य नमैः ६०. ॐ माततङ्गन्य नमैः
३८. ॐ नारायण्य नमैः ६१. ॐ चण्डमुण्डचाररण्य नमैः
३९. ॐ नारतसंह्य नमैः ६२. ॐ दत्यदानवनातशन्य नमैः
४०. ॐ नागयज्ञोपवीततन्य नमैः ६३. ॐ मेषज्योततषाय नमैः
४१. ॐ शंखचक्रगदाधाररण्य नमैः ६४. ॐ परं ज्योततषाय नमैः
४२. ॐ िटामुकुटशोतभन्य नमैः ६५. ॐ आत्मज्योततषाय नमैः
४३. ॐ अप्रमाणाय नमैः ६६. ॐ सवाज्योततस्वरूतपण्य नमैः
४४. ॐ प्रमाणाय नमैः ६७. ॐ सहरमूत्यै नमैः
४५. ॐ आतदमध्यावसानाय नमैः ६८. ॐ शवााण्य नमैः
४६. ॐ पुण्यदाय नमैः ६९. ॐ सूयामूततास्वरूतपण्य नमैः
४७. ॐ पुण्योपचाररण्य नमैः ७०. ॐ आयुलाक्ष्म्य नमैः
४८. ॐ पुण्यकीत्यै नमैः ७१. ॐ तवद्यालक्ष्म्य नमैः
४९. ॐ स्तुताय नमैः ७२. ॐ सवालक्ष्मीप्रदाय नमैः
५०. ॐ तवशालाक्ष्य नमैः ७३. ॐ तवचक्षणाय नमैः
५१. ॐ गम्भीराय नमैः ७४. ॐ क्षीराणाववातसन्य नमैः
५२. ॐ रूपाण्डिताय नमैः ७५. ॐ वागीश्वयै नमैः
५३. ॐ कालरात्र्य नमैः ७६. ॐ वाण्डक्सद्ध्य नमैः
५४. ॐ अनल्पतसद्ध्य नमैः ७७. ॐ अज्ञानज्ञानगोचराय नमैः
५५. ॐ कमलाय नमैः ७८. ॐ बलाय नमैः
५६. ॐ पद्मवातसन्य नमैः ७९. ॐ परमकल्याण्य नमैः
५७. ॐ महासरस्वत्य नमैः ८०. ॐ भानुमण्डलवातसन्य नमैः
५८. ॐ मनैः तसिाय नमैः ८१. ॐ अव्यक्ताय नमैः
५९. ॐ मनोयोतगन्य नमैः ८२. ॐ व्यक्तरूपाय नमैः
८३. ॐ अव्यक्तरूपाय नमैः ९६. ॐ श्मशानवातसन्य नमैः
८४. ॐ अनन्ाय नमैः ९७. ॐ मात्रे नमैः
८५. ॐ चन्द्राय नमैः ९८. ॐ परमकण्डल्पन्य नमैः
८६. ॐ चन्द्रमण्डलवातसन्य नमैः ९९. ॐ घोषवत्य नमैः
८७. ॐ चन्द्रमण्डलमण्डण्डताय नमैः १००. ॐ दाररद्र्यहाररण्य नमैः
८८. ॐ भरव्य नमैः १०१. ॐ तशवतेिोमुख्य नमैः
८९. ॐ परमानन्दाय नमैः १०२. ॐ तवष्णुवल्लभाय नमैः
९०. ॐ तशवाय नमैः १०३. ॐ केशतवभूतषताय नमैः
९१. ॐ अपरातिताय नमैः १०४. ॐ कूमाा य नमैः
९२. ॐ ज्ञानप्राप्त्य नमैः १०५. ॐ मतहषासुरघाततन्य नमैः
९३. ॐ ज्ञानवत्य नमैः १०६. ॐ सवारक्षाय नमैः
९४. ॐ ज्ञानमूत्यै नमैः १०७. ॐ महाकाल्य नमैः
९५. ॐ कलावत्य नमैः १०८. ॐ महालक्ष्म्य नमैः
इत्रत श्रीदे व्ष्टोत्तरशतनगमगवत्रलाः ।

ॐ
श्रीलक्ष्म्यष्टोत्तरशतनगमगवत्रलाः
१. ॐ प्रकृत्य नमैः १९. ॐ तनत्यपुष्टाय नमैः

२. ॐ तवकृत्य नमैः २०. ॐ तवभावयै नमैः
३. ॐ तवद्याय नमैः २१. ॐ अतदत्य नमैः
४. ॐ सवाभूततहतप्रदाय नमैः २२. ॐ तदत्य नमैः
५.ॐ श्रिाय नमैः २३. ॐ दीप्ताय नमैः
६. ॐ तवभूत्य नमैः २४. ॐ वसुधाय नमैः
७. ॐ सुरभ्य नमैः २५. ॐ वसुधाररण्य नमैः
८. ॐ परमाण्डत्मकाय नमैः २६. ॐ कमलाय नमैः
९. ॐ वाचे नमैः २७. ॐ कान्ाय नमैः
१०. ॐ पद्मालयाय नमैः २८. ॐ कामाक्ष्य नमैः
११. ॐ पद्माय नमैः २९. ॐ क्रोधसंभवाय नमैः
१२. ॐ शुचये नमैः ३०. ॐ अनुग्रहप्रदाय नमैः
१३. ॐ स्वाहाय नमैः ३१. ॐ बुिये नमैः
१४. ॐ स्वधाय नमैः ३२. ॐ अनघाय नमैः
१५. ॐ सुधाय नमैः ३३. ॐ हररवल्लभाय नमैः
१६. ॐ धन्याय नमैः ३४. ॐ अशोकाय नमैः
१७. ॐ तहरण्मय्य नमैः ३५. ॐ अमृताय नमैः
१८. ॐ लक्ष्म्य नमैः ३६. ॐ दीप्ताय नमैः
३७. ॐ लोकशोकतवनातशन्य नमैः ६०. ॐ चतुभुािाय नमैः
३८. ॐ धमातनलयाय नमैः ६१. ॐ चन्द्ररूपाय नमैः
३९. ॐ करुणाय नमैः ६२. ॐ इण्डन्दराय नमैः
४०. ॐ लोकमात्रे नमैः ६३. ॐ इन्दु शीतलाय नमैः
४१. ॐ पद्मतप्रयाय नमैः ६४. ॐ आह्लादिनन्य नमैः
४२. ॐ पद्महस्ताय नमैः ६५. ॐ पुष्ट् नमैः
४३. ॐ पद्माक्ष्य नमैः ६६. ॐ तशवाय नमैः
४४. ॐ पद्मसुन्दयै नमैः ६७. ॐ तशवकयै नमैः
४५. ॐ पद्मोद्भवाय नमैः ६८. ॐ सत्य नमैः
४६. ॐ पद्ममुख्य नमैः ६९. ॐ तवमलाय नमैः
४७. ॐ पद्मनाभतप्रयाय नमैः ७०. ॐ तवश्विनन्य नमैः
४८. ॐ रमाय नमैः ७१. ॐ पुष्ट् नमैः
४९. ॐ पद्ममालाधराय नमैः ७२. ॐ दाररद्र्यनातशन्य नमैः
५०. ॐ दे व्य नमैः ७३. ॐ प्रीततपुष्कररण्य नमैः
५१. ॐ पतद्मन्य नमैः ७४. ॐ शान्ाय नमैः
५२. ॐ पद्मगण्डन्धन्य नमैः ७५. ॐ शुक्माल्याम्बराय नमैः
५३. ॐ पुण्यगन्धाय नमैः ७६. ॐ तश्रय नमैः
५४. ॐ सुप्रसन्नाय नमैः ७७. ॐ भास्कयै नमैः
५५. ॐ प्रसादातभमुख्य नमैः ७८. ॐ तबल्वतनलयाय नमैः
५६. ॐ प्रभाय नमैः ७९. ॐ वरारोहाय नमैः
५७. ॐ चन्द्रवदनाय नमैः ८०. ॐ यशतश्वन्य नमैः
५८. ॐ चन्द्राय नमैः ८१. ॐ वसुन्धराय नमैः
५९. ॐ चन्द्रसहोदयै नमैः ८२. ॐ उदाराङ्गाय नमैः
८३. ॐ हररण्य नमैः ९७. ॐ तवष्णुवक्षस्लण्डस्ताय नमैः
८४. ॐ हे ममातलन्य नमैः ९८. ॐ तवष्णुपत्न्य नमैः
८५. ॐ धनधान्यकयै नमैः ९९. ॐ प्रसन्नाक्ष्य नमैः
८६. ॐ तसद्ध्य नमैः १००. ॐ नारायणसमातश्रताय नमैः
८७. ॐ स्त्रणसौयाय नमैः १०१. ॐ दाररद्र्यर्ध्वंतसन्य नमैः
८८. ॐ शुभप्रदाय नमैः १०२. ॐ दे व्य नमैः
८९. ॐ नृपवेश्मगतानन्दाय नमैः १०३. ॐ सवोपर्द्ववाररण्य नमैः
९०. ॐ वरलक्ष्म्य नमैः १०४. ॐ नवदु गाा य नमैः
९१. ॐ वसुप्रदाय नमैः १०५. ॐ महाकाल्य नमैः
९२. ॐ शुभाय नमैः १०६. ॐ ब्रह्मतवष्णुतशवाण्डत्मकाय नमैः
९३. ॐ तहरण्यप्राकाराय नमैः १०७. ॐ तत्रकालज्ञानसंपन्नाय नमैः
९४. ॐ समुर्द्तनयाय नमैः १०८. ॐ भुवनेश्वयै नमैः
९५. ॐ ियाय नमैः
९६. ॐ मङ्गलाय दे व्य नमैः
इत्रत श्रीलक्ष्म्यष्टोत्तरशतनगमगवत्रलाः ।
ॐ
श्रीसरस्वत्यष्टोत्तरशतनगमगवत्रलाः
१. ॐ श्रीसरस्वत्य नमैः १९. ॐ महाभाय नमैः

२. ॐ महामायाय नमैः २०. ॐ महोत्साहाय नमैः
३. ॐ वरप्रदाय नमैः २१. ॐ तदव्याङ्गय नमैः
४. ॐ श्रीप्रदाय नमैः २२. ॐ सुरवण्डन्दताय नमैः
५. ॐ पद्मतनलयाय नमैः २३. ॐ महाकाल्य नमैः
६. ॐ पद्माक्ष्य नमैः २४. ॐ महापाशाय नमैः
७. ॐ पद्मवक्त्राय नमैः २५. ॐ महाकाराय नमैः
८. ॐ तशवानुिाय नमैः २६. ॐ महां कुशाय नमैः
९. ॐ पुस्तकहस्ताय नमैः २७. ॐ पीताय नमैः
१०. ॐ ज्ञानमुर्द्ाय नमैः २८. ॐ तवमलाय नमैः
११. ॐ रमाय नमैः २९. ॐ तवश्वाय नमैः
१२. ॐ कामरूतपण्य नमैः ३०. ॐ तवद् युन्मालाय नमैः
१३. ॐ महातवद्याय नमैः ३१. ॐ वष्णव्य नमैः
१४. ॐ महापातकनातशन्य नमैः ३२. ॐ चण्डन्द्रकाय नमैः
१५. ॐ महाश्रयाय नमैः ३३. ॐ चन्द्रलेखातवभूतषताय नमैः
१६. ॐ मातलन्य नमैः ३४. ॐ सातवत्र्य नमैः
१७. ॐ महाभोगाय नमैः ३५. ॐ सुरसाय नमैः
१८. ॐ महाभुिाय नमैः ३६. ॐ दे व्य नमैः
३८. ॐ वाग्दे व्य नमैः ६०. ॐ पद्मलोचनाय नमैः
३९. ॐ वसुदाय नमैः ६१. ॐ तवद्यारूपाय नमैः
४०. ॐ तीव्राय नमैः ६२. ॐ तवशालाक्ष्य नमैः
४१. ॐ महाभर्द्ाय नमैः ६३. ॐ ब्रह्मिायाय नमैः
४२. ॐ महाबलाय नमैः ६४. ॐ महाबलाय नमैः
४३. ॐ भोगदाय नमैः ६५. ॐ त्रयीमूताये नमैः
४४. ॐ भारत्य नमैः ६६. ॐ तत्रकालज्ञाय नमैः
४५. ॐ भामाय नमैः ६७. ॐ तत्रगुणाय नमैः
४६. ॐ गोतवन्दाय नमैः ६८. ॐ शास्त्ररूतपण्य नमैः
४७. ॐ गोमत्य नमैः ६९. ॐ शुम्भासुरप्रमतर्न्य नमैः
४८. ॐ ितटलाय नमैः ७०. ॐ शुभदाय नमैः
४९. ॐ तवन्ध्यावासाय नमैः ७१. ॐ सवाा ण्डत्मकाय नमैः
५०. ॐ चण्डण्डकाय नमैः ७२. ॐ रक्तबीितनहन्त्र्य नमैः
५१. ॐ ब्राह्मय नमैः ७३. ॐ चामुण्डाय नमैः
५२. ॐ ब्रह्मज्ञानकसाधनाय नमैः ७४. ॐ अण्डम्बकाय नमैः
५३. ॐ सौदातमन्य नमैः ७५. ॐ मुण्डकायप्रहरणाय नमैः
५४. ॐ सुधामूत्यै नमैः ७६. ॐ धूम्रलोचनमदा नाय नमैः
५५. ॐ सुभर्द्ाय नमैः ७७. ॐ सवादेवस्तुताय नमैः
५६. ॐ सुरपूतिताय नमैः ७८. ॐ सौयाय नमैः
५७. ॐ सुवातसन्य नमैः ७९. ॐ सुरासुरनमस्कृताय नमैः
५८. ॐ सुनासाय नमैः ८०. ॐ कालरात्र्य नमैः
५९. ॐ तवतनर्द्ाय नमैः ८१. ॐ कलाधराय नमैः
८३. ॐ वरारोहाय नमैः ८२. ॐ वाग्दे व्य नमैः
८४. ॐ वाराय नमैः ९७. ॐ नीलिङ्घाय नमैः
८५. ॐ वाररिासनाय नमैः ९८. ॐ तनरञ्जनाय नमैः
८६. ॐ तचत्राम्बराय नमैः ९९. ॐ चतुराननसाम्राज्याय नमैः
८७. ॐ तचत्रगन्धाय नमैः १००. ॐ चतुवागाफलप्रदाय नमैः
८८. ॐ तचत्रमाल्यतवभूतषताय नमैः १०१. ॐ हं सासनाय नमैः
८९. ॐ कान्ाय नमैः १०२. ॐ ब्रह्मतवष्णुतशवाण्डत्मकाय नमैः
९०. ॐ कामप्रदाय नमैः १०३. ॐ तवन्ध्याचलतवरातिताय नमैः
९१. ॐ वन्द्याय नमैः १०४. ॐ पराय नमैः
९२. ॐ रूपसौभाग्यदातयन्य नमैः १०५. ॐ स्वराण्डत्मकाय नमैः
९३. ॐ श्वेताननाय नमैः १०६. ॐ चन्द्रवदनाय नमैः
९४. ॐ सुभुिाय नमैः १०७. ॐ तशवाय नमैः
९५. ॐ श्वेतस्तनसुपूतिताय नमैः १०८. ॐ सरस्वत्य नमैः
९६. ॐ रक्तमध्याय नमैः
इत्रत श्रीसरस्वत्यष्टोत्तरशतनगमगवत्रलाः ।
NAVARATRI MESSAGES
Of
SRI SWAMI SIVANANDA
DUSSERA MESSAGE-(1942)
Salutations to Sri Durga, Mother Divine who exists in all beings in the form
of intelligence, mercy and beauty; who is the consort of Lord Siva; who
creates, sustains and destroys the universe.
Dussera is the greatest Hindu festival for adoring God as Mother Durga
representing the Divine Mother. She is the energy aspect of the Lord.
Without Durga, Siva has no expression and without Siva, Durga has no
existence. Siva is the soul of Durga. Durga is identical with Siva. Lord Siva is
only the silent witness. He is motionless, absolutely changeless. He is not
affected by the Cosmic play. Durga does everything.
Mother worship is the worship of God as the Divine Mother, Sri Maata.
Sakti is the power of the Lord or the Cosmic energy. The Divine Mother in
Her aspect of Durga is represented as having ten different weapons in Her
ten hands. She is sitting on a lion. She keeps up the Lila of the Lord through
the three Gunas-Sattva, Rajas and Tamas. Vidya, Santi, lust, anger, greed,
egoism, pride are all Her forms.
The Upasana or worship of Devi or Universal Mother leads to the

attainment of knowledge of the Self. The story of the Kenopanishad known
as the Yaksha Prasna supports this view. Uma taught the Truth to the
Devas. Goddess Sakti sheds wisdom on Her devotees.
A child is more familiar with the mother than the father, because she is very
kind, loving, tender, affectionate and looks after the wants of the child. In
the spiritual field also the aspirant or the devotee the spiritual child has
intimate relationship with Mother Durga than with Father Siva. It behoves,
therefore, that the aspirant should approach the Mother first and that She
will introduce Her spiritual child to the Father for his illumination or Self-
realisation.
Mother's grace is boundless. Her mercy is illimitable. Her knowledge is

infinite. Her power is immeasurable. Her glory is ineffable. Her splendour is
indescribable. She gives you Bhukti or material prosperity and Mukti also
(liberation).
Approach Her with an open heart. Lay bare your heart to Her with frankness
and humility. Be as simple as a child. Kill ruthlessly egoism, cunningness,
selfishness and crookedness. Make total, unreserved ungrudging surrender
to Her. Sing Her praise. Repeat Her Name. Worship Her with faith and
unflinching devotion. Do special Puja on Navaratri days. Navaratri or
Dussera is the most suitable occasion for doing intense Sadhana. These
nine days are very sacred to Devi. Plunge yourself in Her worship. Do
Anushtana. Devi fought with Bhandasura and his forces for nine days and
nine nights. The war ended on the evening of the tenth day known as
Vijaya Dasami or the day of Victory. Akshara Abhyasa for children is done
on the Vijaya Dasami day. Aspirants are initiated on this day. The beginning
of learning of any science is done on this most auspicious day. It was on
this day that Arjuna worshipped the Devi before starting the fight against
the Kauravas in the field of Kurukshetra.
May Durga give the milk of Divine wisdom to Her children and lift them to
the magnanimous heights of Divine splendour and glory, the imperishable
state of Kaivalya and eternal Sunshine!
A MESSAGE TO MOTHERS (1945)
Beloved Immortal Selves,
Today you have all assembled in shrines and temples devoted to the great
Goddess, the Divine Mother, for celebrating the Dussera. This function is
celebrated in various parts of India in different styles. But the one basic aim
of this celebration is to propitiate Sakti to bestow upon you all wealth,
auspiciousness, prosperity, Vidya and all other potent powers. Whatever be
the particular or special request that everyone of you may put before the
Goddess, whatever boon you may ask of Her, the one thing behind all these
motives is propitiation, worship and linking oneself with Her. There is no
other aim. This is being effected consciously or unconsciously. Every one is
blessed with Her loving mercy and is protected by Her.
This unique aim is yours not only in this particular occasion but every
moment of your life. There is incessant struggle within you. The inner self
struggles to escape from the clutches of the various senses, being sheathed
and suppressed by them. It constantly warns you to identify this self with
the major Self. It reminds you that you are on return journey unto the place
whence you started. Whether it is your will or not, there is no second course
or second destination left or reserved for you. You have to retrace your
path. And on no spot can you dwell longer than the wink of an eye. Any
amount of retardation on your part will not arrest this onward course. The
more the momentum you gain, the sooner you will return to the
destination or the goal. Therefore, equip yourself with proper contrivance
and speed up. Do not waste a single minute. The leading of your life and
the various aspects of it may differ from others, as the boon you ask of the
Mother is different from your neighbour's. But the view of both is the same
and the views of different lives too. Every one yearns for liberation.
Throw a ball on the floor. It rebounds. It attempts to reach the same point
wherefrom it was thrown. But there is a difference in the return of one ball
from the other. A ball with a thick cover, air fully inflated rebounds quickly
whereas a Japan ball takes a longer time. Why? There is no sufficient stuff in
the latter ball. As soon as it reaches the ground, it loses its spherical shape.
It gets deformed. The impact is too heavy for it. It has lost everything. It has
to attain slowly its momentum.
We are all like Japan balls. We must cover ourselves with Vairagya, inflate
with Bhakti and devotion. Kirtans and prayer are double piston air pumps.
Meditation is the space of travel. Jnana is the acceleration which takes the
ball to its original position. This overcomes Avidya, the down-pulling
gravitation. Selfless duty removes all the dust particles adhering to us in the
form of egoism and vices. These are the equipments. These can be
manufactured by one's own self as the outcome of various experiences in
life. But it is better that it is acquired from parents. You can save much time.
Parents are the well-wishers of the children. They should not allow their
children to cultivate bad habits. They must not sing cinema songs and other
meaningless blabberings to lull their babes. Only Kirtans glorifying the
various forms of the Lord should be used. Sing "Hari Hari Bol, Bol Hari Bol,
Mukunda Madhava Kesava Bol." This tune is very melodious. It is a sweet
lullaby. At the same time it leaves deep imprints in the mind of the babe.
You do not know what the mind of a child is. You are not capable of
understanding its language. A child is full of divine qualities. It is only due
to your bad company the child is spoiled. You nurse the child too much.
You train the child with toilets and luxuries. You make these articles
indispensable for him in later life.
"As is the father, so is the son." "What habits you have acquired in the circle
of your movement creep into him also. If you play at cards, your son too
will do so stealthily if not openly before you. If you smoke, your son is sure
to smoke. First correct yourself. The moment you realize that a son will be
born to you, eradicate all the evil habits. Grains will grow perfectly only if
the weeds are removed. The birth of a child is an A.R.P. siren. It is a danger
signal for you to be cautious.
The mud pot is useful only as long as the seed or the bulbous plant grows
roots. Afterwards it should not be kept in the pot. If it is kept not only the
plant will suffer undergrowth but the pot will be broken. It must be
immediately transplanted in a fertile field. The child must be kept in the
house only as long as it is not in a position to discriminate between good
and bad. The day the child shows a tendency to like or dislike, it must be
taken to a tutor and entrusted to him. It is no more a child. Now he is a boy
fit to receive instructions. Any parent, who, ignorant of this fact, keeps the
boy at home virtually stifles and snuffs out the moral, ethical and cultural
life-growth in the boy.
Only such tutors who feel it their responsibility to make an ideal man of the
boy entrusted to them are to take up the training. Here comes the duty of
the tutor. The tutor is not merely to cram certain portions from the
prescribed text-books and lecture them to the boys. He is to teach and not
to lecture. He must live what he teaches and transform by shining example.
He must carefully watch the individual progress and satisfy himself as to the
mental and ethical growth of every boy. More than teaching subjects such
as science, history, arithmetic, the tutor must give enough of moral
instructions to the boys. Their character must be built in such a way that it
can never be shaken by any amount of adverse influence of the society in
which the boys may have to move after their pupilship.
The father, the mother and the Guru are solely responsible for the righteous
behavior of the boy. Brimming with knowledge all-round the boy comes
out as a full blossom. This blossom floats its sweet smell over a vast area.
Attracted by the smell, bees crowd to extract and enjoy the honey of
wisdom contained in this boy. Now no more a boy but a full-blown Yogi, he
mines treasures of secret wisdom not only for the benefit of others but for
his own. He is an ideal man. He is the ideal Yogi. He is fit to be called the
son of God. He brings name and fame to the parents. A Collector or a
Governor is revered or recognized only as long as he holds the post or at
the most to the end of his life. But this Jnani, this realised soul is
remembered and worshipped not only in this cycle of evolution but
eternally.
O Mothers! Pray for such a child. Even if you give birth to hundred children
without good qualities you won't be happy-and children too. Gandhari had
hundred sons. Kunti gave birth to three. Kausalya Devi to one and only one.
Whom do you like to be? Gandhari or Kausalya?
Pray unto the Goddess to bestow upon you one such son to keep up your
progeny. Sakti is all. She can do anything. She can make or mar. She can
mend or end. You can worship Her in any form. The very creation of this
universe is solely due to Her. We are all spring-dolls in Her hand. Kriya,
Iccha, Jnana are the three forms of Power by which this world is ruled.
Worship of Sakti gives not only prosperity but liberation from all bondages.
Devi declares: "I am of the nature of Brahman, I am of the nature of Prakriti,
Purusha. I am Knowledge and ignorance. I am the Self-power. I am the
eternal Truth. I am the non-dual power of Brahman."
May you all celebrate this Dussera with full faith and sincere devotion. May
the choicest blessings of Goddess Sakti be upon you all!
NAVARATRI DURGA PUJA,
ITS SIGNIFICANCE (1946)

Religious observances, traditional worship and Vratas at times have more
than one significance. Apart from being the adoration of the Divine, they
are commemorative of stirring bygone events, allegoric when interpreted
from the Occult standpoint, and lastly deeply significant pointers and
revealing guides to the Jiva on his path to Realisation.
Outwardly, the nine days' worship of Devi or the Mother is in the nature of
a Vijaya-Utsava. These nine days' triumph are offered to the Mother for Her
successful struggle with the formidable demons led by Sumbha and
Nisumbha. But to the spiritual aspirant in his life of Sadhana, the particular
division of the Navaratri into sets of three days to adore different aspects of
the Supreme Goddess has got a very sublime yet thoroughly practical truth
to reveal. In its cosmic aspect it epitomises the stages of the evolution of
Man into God, from Jivahood to Sivahood. In its individual import it shows
the course that his spiritual Sadhana should take.
Now, the central purpose of existence is to recognise your eternal identity

with the Supreme Spirit. It is to grow into the image of the Divine. The
Supreme One embodies the highest perfection. It is spotless purity,
Niranjana. To recognise your identity with That, to attain union with That, is
verily to grow into the very likeness of the Divine. The Sadhaka has,
therefore, as the initial step, to get rid first of all the countless impurities,
and the undivine elements that have come to cling to him in his embodied
state. Then he has to acquire lofty virtues, auspicious Divine qualities. Thus
purified and rendered full of Sattva, Knowledge flashes upon him like the
brilliant rays of the Sun upon the crystal waters of a perfectly calm lake.
This process of Sadhana implies resolute will, determined effort and

arduous struggle. In other words, strength, infinite Sakti, is the prime
necessity. It is the Divine Mother, Supreme Sakti of Brahman, that has to
operate through the aspirant. Then consider how on the first three days
Mother is adored as Power, Force-Durga the Terrible. You pray to Mother
Durga to destroy all your impurities, your vices, your defects. She is to fight
with and annihilate the baser animal qualities in the Sadhaka, the lower
Asura in his nature. Also, She is the Power that protects your Sadhana from
its many dangers and pitfalls. Thus the first three days, marking the first
stage of destruction of Mala (impurities) and determined effort and
struggle to rout out the evil Vasanas in your mind, are set apart for the
worship of the Destructive aspect of the Mother.
Once you have accomplished your task on the negative side, that of
breaking down the impure Vasanas, propensities and old habits, the next
step is to build up a sublime spiritual personality, to acquire positive
qualities in place of the eliminated Asuric qualities. The Divine qualities,
Daivi Sampat that Lord Krishna enumerates in the Gita, have to be acquired.
The Sadhaka must cultivate and develop all the auspicious qualities. He has
to pile up immense spiritual wealth to enable him to pay the price for the
rare gem of divine wisdom (Jnanaratna). If this development of the
opposite qualities (Pratipaksha bhavana) is not undertaken in right earnest,
the old Asuric nature will raise its head again and again. Hence, this stage is
as important in an aspirant's career as the previous one. The essential
difference is the former is a ruthless, determined annihilation of the filthy,
egoistic lower self; the latter is an orderly, steady, calm and serene effort to
develop purity. This pleasanter side of the aspirant's Sadhana is depicted by
the worship of Mother Lakshmi. She bestows on Her devotees the
inexhaustible wealth of Daivi Sampat. Lakshmi is the Sampat-Dayini aspect
of Brahman. She is Purity Itself. Thus worship of Goddess Lakshmi is
performed during the second set of three days.
Once the aspirant succeeds in routing out the evil propensities and in
developing Sattvic, pure qualities, he becomes an Adhikari. He is ready now
to receive the Light of Supreme Wisdom. He is fit to obtain Divine
Knowledge. At this stage comes the devout worship of Sri Sarasvati, Who is
Divine Knowledge personified, the Embodiment of Brahmajnana. The sound
of Her celestial Veena awakens the notes of the sublime Mahavakyas and
the Pranava. She bestows the Knowledge of the Supreme Naada and then
gives full Atmajnana as represented by Her pure dazzling snow-white
apparel. To propitiate Sri Sarasvati, the Giver of Jnana, is therefore the third
stage.
The tenth day-Vijaya Dasami-marks the triumphant ovation of the Jiva at

having attained Jivanmukti through the descent of knowledge by the grace
of Goddess Sarasvati. The Jiva rests in His own Supreme Self of Sat-Chit-
Ananda (Existence-Knowledge-Bliss Absolute). This day celebrates the
victory, the achievement of the Goal. The Banner of Victory flies aloft. Lo! I
am He! I am He!!
Chidananda Rupah Sivoham, Sivoham; Chidananda Rupah Sivoham,

Sivoham.
This arrangement has also a special significance in the aspirant's spiritual

evolution. It marks the stages of evolution which are indispensable for
every Sadhaka, through which every one should pass. One naturally leads
to the other and to short-circuit this would inevitably result in a miserable
failure. Nowadays many ignorant Sadhakas aim straight at the acquisition
of Knowledge without the preliminaries of purification and acquisition of
Daivi Sampath and complain that they are not progressing in the Path. How
can they? Knowledge will not descend till the impurities are washed out,
and purity is developed. Nor can the Sattvic plant grow on impure soil.
Follow this arrangement; your efforts will be attended with sure success.
This is your path. नान्यैः पन्था तवद्यतेऽयनाय no other path is known for salvation.
Destroy one evil quality, develop the opposite virtue. By this process you
would soon bring yourself up to that perfection which would culminate in
that identity with Brahman which is your Goal. Then all Knowledge will be
yours; you will be Omniscient, Omnipotent, you will feel your
Omnipresence. You will see yourself in all. You will be a Jivanmukta. You
would have achieved eternal victory over the wheel of birth and death, over
the Demon Samsara. No more of pain, no more of misery, no more of birth,
no more of death. Victory, victory be yours!
Glory unto the Divine Mother! Let Her take you step by step, to the top of
the spiritual ladder and unite you with the Lord!!
THE TRUE SIGNIFICANCE OF
DEVI PUJA-(1947)
India now celebrates after the achievement of Her long-cherished goal of

Independence, the nine-day worship of the Divine Mother-the Durga Puja.
It is important for all to know and rightly understand the real spirit and
significance of this worship so that tangible spiritual and material benefit of
a lasting character may be derived by everyone to a maximum extent.
Rightly understood, the method of this worship shows you the true way to
lead the divine life. It teaches you to live in such a way as to make your life
a real and practical worship and adoration of the Divine Mother. It reveals
the secret of rising from darkness, untruth and mortality unto the grand
realm of light, truth and everlasting life.
The three aspects of the Devi Puja are Goodness, Prosperity and
Knowledge. Goodness reveals the truth; Prosperity ushers in happiness; and
Knowledge precedes the dawn of intuition and leads you to the goal of
Satchidananda. To strive to bring about these three above-mentioned
factors into the life of mankind constitutes the real invocation and
adoration of the Divine Mother who is manifest in every form of humanity.
Ritualistic or ceremonial worship is no doubt good, but it is the living
worship that truly transforms and spiritualises you more quickly and leads
you on to the highest realisation. To consecrate the Divine Mother in the
holy altar of your heart, to manifest Her Divine Power within and to live to
serve and do good to all is the best and the dynamic way to adore and
worship the Divine Mother, Durga.
To invoke the Goddess Lakshmi, you have to try ceaselessly to bring

prosperity into the lives of all. Its significance is to be large-hearted and
generous, charitable and kind. The Sadhaka will have to strive hard to
remove the pain and sorrow and bring happiness to all as per his capacity.
Those who are monetarily gifted, to them I would ask to open free
dispensaries for the poor patients, feeding centres for the destitutes, to
educate the illiterate and to aid and encourage through every means to
increase the wealth of the country; for where prosperity and happiness
prevail, there alone Goddess Lakshmi is more easily propitiated.
Now, to manifest the Goddess Sarasvati you have to educate yourself first.
You have to become a flood of light, and thereby you should radiate the
Divine Knowledge to everyone. Such sincere aspirants can go to the slums
and backward, illiterate localities and give free lessons on secular and
spiritual matters as well. As such you can offer the grandest and worthiest
form of worship to Devi Sarasvati.
The message of Navaratri is a call to purity, plenty and wisdom. Where

wisdom and virtue combine and become livingly manifest, there we have
the Divine Life. Therefore, you should strive your best to grow in spirituality
and aspire fervently to usher in an era of living purity, of dynamic virtue and
of practical wisdom.
All hail to such living worship! and all hail to such cosmic worshippers!! May
the blessings of the Divine Mother usher in peace, plenty and prosperity to
everyone's life!
DURGA PUJA (1948)
Glory to the Benign Mother by whose Grace all that is here, exists! My
salutations to Her!
As with the individual, so with the cosmos; nothing is possible without the
Mother. Man's progress-material and spiritual is bound up inextricably with
his mother-human and Divine. The human part of man is moulded almost
entirely by his human mother; his character, mental make-up, intellectual
faculties-his very being is shaped by mother; that is why Sruti enjoins man
to treat his mother as God. This is even more so in the spiritual field.
Without the help of Divine Mother no spiritual progress is possible for man.
When Indra stands bewildered at the sudden disappearance of the
Omnipotent Yaksha, who put to shame the junior deities of Agni and Vayu,
Uma comes to his rescue and enlightens him as to the true identity of the
Yaksha-the Brahman (Kenopanishad).
The Devi assumes many aspects, according to the tasks to be performed by

Her, sometimes sweet and tender, and at others terrible and devouring. But,
She is always kind and gracious to Her devotees. Read the Devi Mahatmya.
Devi is the deluding power, which binds man to the relentlessly moving
wheel of Samsara; She deludes even the wisest of men. Yet She is the one
who bestows Moksha on the devotee, who pleases Her. If you pray to Her
earnestly like Raja Suratha and Vaisya Samadhi, She will soon appear before
you and grant you all boons, including Moksha. There is no doubt about
this.
During the Navaratri or the Nine Nights, the whole of India adores the
Mother and worships Her with great devotion. On the first three nights,
Durga or the Destructive Aspect of the Mother is worshipped. On the
succeeding three nights, it is the Creative Aspect or Lakshmi that is adored.
And, on the last three nights, the knowledge aspect, or Sarasvati is invoked.
The tenth is the Vijaya Dasami Day or the Day of Victory. There is a special
significance in this arrangement. When the Devi is worshipped by a
devotee, She first destroys the evil propensities that lurk in his mind; then
She implants therein, the Daivi Sampat or the divine qualities conducive to
spiritual unfoldment; then She bestows true knowledge on him; lastly the
aspirant attains liberation or victory over Samsara.
Navaratri is the most suitable occasion in the year to perform intense

Sadhana. These nine days are most sacred. Just imagine the tremendous
wave of spiritual vibration, which should sweep the land when millions of
people, all over the world repeat the names of the Mother and sing Her
glories! All the Devas are ever present in their subtle forms, where the
names of Mother are uttered. They would bless you and help you on. You
will receive valuable assistance from unknown sources, from the Rishis and
Siddhas, if you do intense Sadhana during these nine days.
Pray to Her fervently. She will be easily pleased. Do not ask Her (like the
Raja in the Devi Mahatmya) for petty worldly things; pray for Moksha or
final liberation (like the Vaisya). She is ever ready to rush to you. Only you
have to accept Her! Clear your mind of all dross and install the Mother in it
on a golden Throne. Give up your little ego at Her Feet. Pray, "Thy will be
done Mother! I want nothing!" She will take you by the hand and lead you
to Moksha!
DEVI WORSHIP (1949)
Sarvamangala Maangalye Sive Sarvaarthasaadhike,
Sharanye Trayambake Gouri Narayani Namo 'stu Te.

O Narayani, Devi, the three-eyed, the Refuge, the Auspiciousness, the
bestower of all wishes, the blessedness that is in all that is blessed.
Prostrations be to Thee!
Devi is synonymous with Sakti or the Divine power that manifests, sustains
and transforms the universe as the one unifying Force of Existence. In fact
worship of Devi is not sectarian. It does not belong to any cult, as it is
commonly mistaken to be. Devi is not what is set in opposition to Vishnu or
Siva, as the common populace understands. By Devi or Sakti we mean the
presupposition of all forms of existential powers, the omnipotence and
powers! These powers are the glorious attributes of God-you may call Him
Vishnu or Siva as you like. In other words, Sakti is the very possibility of the
Absolute's appearing as many, of God's causing this universe. God creates
this world through Srishti-Sakti (creative power), preserves through Sthiti-
Sakti (preservative power) and destroys through Samhara-Sakti (destructive
power). Sakti and Sakta are one, the power and the one who possesses the
power cannot be separated; God and Sakti are like fire and heat of fire.
Devi worship or Sakti worship is, therefore, worship of God's glory, of God's
greatness and supremacy. It is the adoration of the Almighty. It is
unfortunate that Devi is understood as a mere blood-thirsty 'Hindu
Goddess'. No! Devi is not the property of the Hindus alone. Devi does not
belong to any religion.... not only so much. Devi is not differentiated from
the Deva by sexual factors. Devi is the conscious power of the Deva. Let this
not be forgotten. The words Devi, Sakti etc., and the ideas of the different
forms connected with these names are concessions, given to the limitations
of human knowledge; they are not ultimate definitions of Sakti! The original
Sakti is beyond human comprehension. Bhagavan Krishna says in the Gita,
"This is only My lower Nature (Sakti)-beyond is My higher Nature (the
Original Sakti), the life-principle which sustains this universe." The
Upanishad says, "The Para Sakti supreme power of this God-is heard of in
varieties of ways, this power is the nature of God, manifesting as
knowledge, strength and activity." Truly speaking, all beings of the universe
are Sakti worshippers, for there is none who does not love and long for
power in some form or other. Physicists and scientists have proved now
that everything is pure imperishable energy. This energy is only a form of
Divine Sakti which exists in every form of existence.
Since Sakti cannot be worshipped in its essential nature, it is worshipped as

conceived of in its manifestation, viz., creation, preservation and
destruction. Sakti in relation to these three functions is Sarasvati, Lakshmi
and Kaali. These, as is evident, are not three distinct Devis, but the One
formless Devi worshipped in three forms. The Devas corresponding to these
are Brahma, Vishnu and Mahesvara, who in the same way are not three
Devas, but the forms of the one Supreme Deva who is formless. Navaratri is
the festive occasion of the 'nine-nights' worship of Mahakaali, Mahalakshmi
and Mahasarasvati, the Divinity of the Universe adored in these ways.
Sarasvati is cosmic intelligence, cosmic consciousness, cosmic knowledge.

Worship of Sarasvati is necessary for Buddhi-Suddhi and Viveka-Udaya,
Vichara Sakti, for Jnana or Self-realisation. Lakshmi does not mean mere
material wealth like gold, cattle, etc. All kinds of prosperity, glory,
magnificence, joy, exaltation or greatness come under Lakshmi.
Appaya Dikshitar calls even final Liberation as "Moksha- Samrajya-Lakshmi".

Hence worship of Lakshmi means the worship of the central purpose of
existence itself. Mahakaali is the transformative power of Divinity, the
power that dissolves multiplicity in unity. The worship of Devi is, therefore,
the explanation of the entire process of spiritual Sadhana in all its aspects.
During Navaratri, observe strict Anushtana, purify your inner nature. This is
the most auspicious time in the year for Mother-worship. Read Saptasati or
Devi Mahatmya, Lalita-sahasranama. Do Japa of the Mantra of Devi.
Perform formal worship with purity and sincerity and devotion. Cry for
Darsana of Devi. The Divine Mother will bless you with the knowledge, the
peace and the joy that know no end!
May the divine Devi, the Mother, bless you all! Om Santi, Santi, Santi!
SIGNIFICANCE OF DEVI WORSHIP (1950)
Immortal Self!
Peace be to you all! Prostrations to the Mother of the universe! The

Navaratri celebrations and the worship of Devi have purified the whole
atmosphere. Let me relate to you the importance and the significance of
the worship of Devi. Devi, in Her aspects of the creative, the preservative
and the destructive powers of the universe, is the Chidrupini Sakti, the
eternal energy of God who is Satchidananda. Devi worship or Durga Puja is
the adoration of the Divine Mother of all things, who bears the seed of the
Universe in Her imperishable womb, the Mahad-Brahma. Devi is the
consciousness-power or the Chaitanya Sakti, the glory of the supreme
Sovereign of the universe made manifest to the manifested Jivas in the
world of creation. As the creator, the preserver and the destroyer of the
universe are but one God appearing in three forms, so the power which is
inseparable from God appears in its threefold aspect. Even as a person here
is known from his characters and powers, God is revealed in his Sakti which
is the sum-total of all knowledge, will and action, visible and felt as well as
invisible and beyond comprehension. The whole universe is the
manifestation of the richness and the glory of its immortal creator who hails
beyond the dust of the earth and the luminaries of heaven. He, the Divine
Master, works everywhere with his twofold Sakti, Vidya and Avidya.
THE INNER WAR

In the nine days' Lila of the Supreme Goddess is illustrated the process of
the overcoming of the dark and blind powers of the lower nature by the
splendid and intelligent powers of the higher nature. This great war marks
the life of both the objective and the subjective sides of the created
universe. Vidya-Sakti always gains an upper hand and everywhere there is a
transcendence of the limitations and imperfections characteristic of
Jivahood and Asurahood by the divine Jnanasakti which pierces through
every quarter and cranny in its works of vanquishing unconsciousness or
ignorance together with its train of effects, desire and selfish action. In the
Devi Mahatmya or the Saptasati, Devi is described as the mass of the
effulgent energy of the gods, headed by Brahma, Vishnu and Siva. This
Sakti is released when the Devas begin to complain to these higher powers.
The sense energies presided over by intelligences, which are symbolized by
the Devas together with their ruler Indra, the mind; when they are
oppressed by the demoniacal forces of passion, anger, greed, malice, etc.,
of a destructive nature, begin to feel acutely their humiliation in the forms
of the pains of life and resort to the highest nature for help. At once, the
Divine principle within, reveals itself in its tremendous dignity of the power
of consciousness and in its unifying absoluteness of truth and puts an end
to the tempestuous life of animalism and all that is undivine or that which
belongs to the realm of Avidya. Vijayadasami is the crowning day of the
success of Vidyasakti over the negative nature of nescience.
DEVI IS INSEPARABLE FROM DEVA
Seekers of perfection in Truth! Even as you reach a destination only along a

path leading to it and intimately related to it, the realisation of God is
possible only through the several degrees of empirical reality which act as
steps in the ladder of spiritual experience. The universe of the several
planes of consciousness with their different values and grades of truth is
the Sakti of God. In the Isavasya Upanishad you read that the worship of
Asambhuti and Sambhuti leads to the gradual attainment of ultimate
perfection. God cannot be conceived of as divorced from his Supreme
power which appears as and governs this universe, even as you cannot
have fire and heat distinguished. You know a substance through its quality.
You realize God through his Sakti, who is Devi, Maha-Maya, Prakriti, the
Progenitress of all.
THE METHOD OF WORSHIP
You can worship Devi either through Vaidika or Tantrika methods. She is
worshipped even without rituals, through Para Puja or pure meditation
alone. Indeed, this is the highest kind of worship, where the Divine Mother
is considered as his or her own, by the spiritual child. The grace of the Devi
is the experience of the participation of the Higher Nature by the devotee
on account of his conformity to the laws of manifestation in its orders of
divine Saktis or the forms of the one Divine Sakti. No order of reality can be
stepped into unless one fulfils the demands of the one lower to it. The Devi
Upasaka, thus knowing that Devi is Parabrahma Sakti itself, not creating a
barrier between God and His Sakti, even as one does not consider the sun
and his luminosity as separate, reaches the state of Brahman, through the
grace of Devi. It means the Sadhana Marga which an aspirant follows where
he has to proceed from the earthly consciousness to the higher states step
by step through the transcendence of the manifested orders of
phenomenal experience, without unwisely thinking that he can jump over
the extremely, elevated terrace independent of climbing along steps below.
SACRIFICE OF LOWER NATURE
In this way, Durga Puja has a great spiritual meaning. Therefore, worship
the Mother of the Universe, the Sakti or Brahman, in Her Supreme Form or
in Her manifested form according to your capacity. I need not stress over
the obvious fact that you should strictly practice Ahimsa, Satyam and
Brahmacharya, if you are to realise Devi, the glorious Divine Power of the
Supreme Reality; I stress upon the moral side and the ethical side of
Sadhana, because no valuable achievement is possible without it. Without
it, high-flying idealisms will bring nothing; they will be a waste like
oblations thrown on ashes. Worship of God or Goddess, if it is to result in
spiritual illumination, the observance of Yama and Niyama is absolutely
necessary. These form the twofold equipment to overcome brute nature
and hoist the banner of spiritual victory. Offer to goddess Durga the animal,
the Pasu, of your inner evil trait of passion, of anger, of greed. Do not kill
animals of the external world in the name of Bali-dana to the Goddess. She
wants your animal-man within. No Himsa should be committed on the
excuse that it is for the Devi. You have no right or justification to hurt any
living creature for whatever reason. Ahimsa should be free from all
exemptions whether pertaining to class, place, time or circumstance.
Ahimsa is universal vow to be practised absolutely. No worship, no prayer,
no act whatsoever in life can justify injury or harm done to living beings.
Even self-protection cannot justify murder. You have to stick to the rule of
universal love to the best of your ability, to the utmost extent possible. The
offering of the self, the surrender of the ego to the Divinity, is the supreme
sacrifice. Nothing is superior to it. Nothing can be equal to it. This is the
most exalted form of Divine worship. Worship the Almighty with Atma-
bhava, with Sarvatmabhava. This is the greatest and most glorious thing
that can ever be done by any one at any time. May you all imbibe the
knowledge of real worship of the Divine Being. May the Devi Durga shower
Her blessings upon you all! OM.
WORSHIP OF DIVINE POWER-(1951)
The worship of the protective power is a need felt by all created beings.
This worship may take the form of an intelligent participation with the
universal, sustaining power or it may, in ordinary common beings, exist as
merely the instinct of subjection to higher powers whose help they seek by
their very nature. Man, however, endowed as he is with the brilliant faculty
of discrimination, understanding and conscious volition, knows that his
well-being rests upon his being in harmony with the governing power of
the universe. Man requires protection both physically and psychically. The
unique Indian mind has conceived of the Reality behind the universe as a
supremely intelligent Being working with its force or power or Sakti which is
inherent in this universal Intelligence. This Supreme power appears as
Avataras, which descend to the visible world, or invisible benefactory forces
of which man cannot be easily conscious. Whatever be the form taken by
this power, its worship is found to be indispensable for the good of man; as
such worship is an attempt to come in contact with that power. Upon those
who cannot worship it always, the ancient scriptures have enjoined
occasional worship.
The end of winter and the beginning of summer as well as the end of
summer and the beginning of winter are two very important junctions of
climatic conditions and solar influence in the year. These two occasions are
taken as the sacred opportunities of the worship of the Divine Being. These
are indicated respectively by the Ramanavaratri in the Chaitra Masa and the
Durganavaratri in the Asvayuja Masa. The bodies and the minds of people
undergo a considerable change on account of these changes in the outer
nature. Sri Rama is worshipped on Ramanavami on the first occasion and
Devi Durga on the second. While Sri Rama is the Avatara of God through
his Sakti (Prakriti, Atma Maya or Yoga Maya), Durga is the Sakti manifested
as the creative, preservative and protective principle in the created world.
This great principle is adored as the Divine Mother, as Mahakaali,
Mahalakshmi and Mahasarasvati, representing the aspects of Tamas, Rajas
and Sattva. As a rope is made of three strands, the universe consists of
these three Gunas or modes of Prakriti. Devi Puja is the worship of the
ultimate cause of all things and hence it conduces to the good of all, which
are its effects.
It is the bounden duty of man to propitiate the Divine Mother, for She rules
supreme over the health and the wealth of the universe. Even the
intelligence of man is governed by Her. Man is really Saktimaya (filled with
Sakti). He cannot exist independent of Sakti. The whole universe is energy,
and energy is Sakti. God in His revealed form is Sakti or power. In His
unmanifested aspect He is Chit or Consciousness. Chit Sakti is the
Consciousness Force that is working everywhere as the material cause of
everything. On the worship of this Mother of all things is dependent the
prosperity of the individual, the society, the nation and the whole world.
Human power is not great; it is from the inexhaustible source of divinity, it
becomes the cause of blessedness, it tends to spiritual construction and
blessedness not vile destruction and misery. The great need of the hour is
harmony and proper knowledge of the Divine force of the universe, the lack
of which is the harbinger of evil and suffering. Loving communion with the
whole means the happiness of that which is one with the whole.
O Seeker! You are not a self-sufficient, independent entity. Your greatness

is a reflected part of the universal magnificence of the Maha Sakti or the
Aisvarya of the Lord. Abandon your vanity and pride. Surrender yourself to
the Divine Mother. Pray to Her who is Brahma Sakti, Vishnu Sakti and Siva
Sakti. You are a child of the Mother. How can you disregard Her? You are
made up of Her Substance. Know that She is all-pervading. There is no
place where She is not. Study the Devi Mahatmya and do Japa of Devi
Mantra. Meditate on Devi and attune yourself with Her. This is your goal;
this is your highest prosperity; this is the zenith of glory; this is Kaivalya
Moksha or final emancipation. May you rest in Peace and be blessed. May
the grace of the Divine Mother be upon you all!
ENTHRONE LOVE IN YOUR HEART-((1952)
Love is the only transforming power here; and Mother is the inexhaustible
fountain-source of Divine love. The mother's love for her young one is
proverbial and unparalleled.
That love is the condition pre-requisite for all growth, progress, evolution
and transformation. More things are wrought here by love than by fear.
Fear (another form of hate) stunts growth and arrests progress; love
promotes growth and accelerates progress.
On this holy occasion when we all worship the Divine Mother, reflect over
this grand truth. It is love that sustains creation; and that divine love is the
true manifestation of the Divine Mother.
Whatever there is to be achieved will be achieved by love alone. Cultivate

cosmic love. Let there be nothing but love in your heart. It will remove
obstacles and speed up your spiritual progress. It will transform your
enemies into friends. It will shower the Lord's richest blessings on you in the
form of peace, plenty and prosperity. It will confer upon you the Highest
Award-Moksha.
That is the lesson that the Divine Mother teaches you. She is the Mother of
all, the pious and the wicked, the rich and the poor, the saint and the
sinner-all Her children. Here is a love that sometimes seems to destroy, but
truly redeems; Hers is a love that protects, tears the veil of ignorance and
liberates us all.
Cultivate that dispassionate love towards all beings; then would you have
truly enthroned Mother Para-Sakti in your heart. Then would there be
peace, amity, happiness, prosperity and harmony on earth. May the
blessings of the Mother be upon you all! May you all shine as Jivanmuktas
in this very birth!
STRIVE FOR THE IDEAL (1954)2
The nine-day worship of the Divine Mother has just been celebrated by
millions of Hindus. It is but meet that one should refresh one's memory
about the significance of this worship of the symbolic Power of the cosmic
Consciousness, which we call variously as God, the Providence, the
Immortal Spirit, and rededicate oneself for the realization of the goal.
The Divine Mother is symbolised as the transcendental dynamism of the

Absolute, which governs this universe. The law of gravitation, of cause and
effect, of evolution, are all representative of this cosmic dynamism. It is the
symbolic Power behind creation, preservation and dissolution; the whole
universe is the manifestation of this Power.
In the early dawn of civilisation, the Hindu mind conceived of the symbol of
the eternal Consciousness in the idolisation of the Mother Divine, which
was a more appealing, comprehensible, filially close and intimate,
emotionally satisfactory and domestically affable conception than that of a
vague, formless, unqualitative, ungraspable, ethereal ideal that could be
one's goal and support of life.
All the world is gigantic imagination of the mind; says the Sruti. Yet, it has
vivid, decisive and relatively substantial reality so far as one's physical,
emotional, intellectual and subconscious entities are concerned. Likewise,
any concept featured out of imagination, enlivened by faith and devotion,
and magnetized by concentration and meditation, can certainly have a
physically substantial, mentally responsive, materially reciprocative,
intellectually conceivable and spiritually transformative reality, which can
have a far-reaching effect in the human life in its evolution towards Self-
realisation.
The Pauranic anecdote of the Mother Divine represents the triumph of the
Divine Power over the myriads of dark forces of negativity too well-known
in all human lives in the struggle between the dual factors of good and evil,
truth and untruth, virtue and vice, freedom and involution, light and
darkness. The occasion, therefore, is an annual reminder to the aspirant of
the great Cosmic Law that the divine will always prevail ultimately over the
undivine.
The Navaratri is an annual awakening call to experience and express afresh

the divine nature in man, make manifest the light of truth and love to
vanquish and conquer the forces of evil within; for, it is through the positive
forces of love and brotherhood and selflessness that negative and undivine
elements can be effectively eliminated from the hearts and the minds of
people. Darkness can never resist light. Truth, light and goodness are
synonymous terms; they are the visible expressions of God.
Truth alone triumphs, however long and agonising its twisting duel with
untruth may be. The positive must and does overcome the negative. The
call of the Mother is to rouse oneself to this truth and regulate one's life as
a dynamic expression of divine positivism. The message of the Mother is:
Become a practical embodiment and champion of positive idealism, relative
usefulness without attachment to the world, self-perfection, equal vision,
balance of mind, motiveless service to humanity, unselfishness and absolute
humility.
Let one's life, therefore, be based on a perfect righteousness and purity; let
one's idealism and goodness be eminently practical; let one's virtues be
vital, effective and life-transforming; let all aspire to be good, do good, and
radiate goodness.
The solace and salvation of the world consist in living the life divine. The
brotherhood that one professes should be brotherhood in practice. The
intellect and the emotion should be simultaneously activated by the self-
same ideal.
The evolutional process of nature always works in stages; all creativity or
constructiveness is modulated according to the law of evolution. Evolution
is the process of the unfoldment of real life and true growth. It results in
permanent achievement. Therefore, one has to cultivate all that is good and
noble through positive and constructive process of growth.
If one wants happiness and well-being, one has to cast aside all violence
and hate, and experience and radiate wave after wave of peace, serenity
and compassion. Life without selfishness, lust, anger, greed and vanity is
itself divine life. To nurture the plant of love, one has to pull out the weeds
of jealousy, hate, suspicion and revenge.
Not to do evil deeds, not to cause the slightest hurt even to the lowliest of
the lowly, not to vilify anyone, not to gain at the cost of others, not to be
impure and unholy, not to be deceitful and sly, not to choose the pleasant
in preference of the good, have been the central teachings of all the saints
and prophets all over the world. Cruelty towards any creation is cruelty
done to Mother Herself. The essence of religion consists in refraining from
harm to anyone.
May all work together to overcome hate by love, evil by goodness, injustice
by justice, untruth by truth, selfishness by selflessness. May peace be unto
all. May the blessing of the Mother Divine lead all from the unreal to the
real, from darkness to light, from mortality to immortality.
WORSHIP OF DIVINE MOTHER-(1955)
Road to Prosperity and Liberation
Salutations to Adi Para Sakti, the Supreme Divine power, Who is the origin
of the universe, Who sustains all beings and whose benevolent look of
Grace bestows all prosperity and ultimately, Moksha, too, on the Jiva!
Na Ayam Atma Balaheenena Labhyah:-this Atman is not attained by the
weakling. Your body must be strong. Your mind must be healthy. Your
intellect must be sharp and piercing. Your will must be powerful. Your soul
must be resplendent. Your actions must be backed by strength of
conviction. Your words must be endowed with the power of truthfulness,
righteousness and love. Your thoughts must be powerful and must
emanate from a heart filled with selflessness, purity, cosmic love and
renunciation. Then will you really have a strong and powerful personality.
The Navaratri worship has been instituted by our ancient sages in order to
remind you of this great truth. Mother will bestow Sakti on you, if you
approach Her with the simplicity and innocence of a child, if you surrender
yourself to Her and pray: "Mother, Thou art all; pious or wicked, I am Thy
child. Lift me up, for thou art full of compassion and love."
As Durga, She bestows vigour upon you, upon all aspects of your
personality. She removes all your obstacles, destroys the vicious Samskaras
that hinder your spiritual progress. As Lakshmi, She fills you with divine
virtues and blesses you with material prosperity; too, in order that, freed
from mundane anxieties, you might pursue the spiritual ideal. As Sarasvati,
She unlocks to you the gates of wisdom, the realm of spiritual knowledge.
She opens your inner eye of intuition, and discrimination. You begin to
perceive the Reality and you turn away from the unrealities, the deceptive
appearances of this world.
For the sake of the continuance of Her Divine Play here, She Herself, as
Avidya Maya, has veiled the Truth from you and bound you to this Samsara.
When She is propitiated through the practice of sincere devotion and
unconditional self-surrender, She, as Vidya-Maya, removes the veil and
enables you to perceive the Truth.
Vidyassamasthasthava Devi Bhedah

Sthriyassamasthaa Sakala Jagatsu
Tvayaikayaa Purutamamba Etat
Kaa Te Stuti Stavyapra Paroktih
"Mother! All arts and sciences, all branches of knowledge, are Your
modifications; all women in the world are Your manifestations. Thou alone
pervadest the entire creation."
Meditate upon this great formula. See the Divine Mother in all women.
Worship the Mother in every object in the world. She will make you the
Master of all arts and sciences. You will shine as a resplendent Yogi, Jnani
and Jivanmukta.
May the choicest blessings of Mother Adi Para-Sakti be upon you all! May
you shine as a Sage, Jnani, Bhakta, Yogi and Jivanmukta in this very birth!
THE ASCENT OF MAN-(1956)
सवामङ्गलमगङ्गल्ये त्रशवे सवगाथासगत्रिके ।
शरण्ये त्र्यम्बके र्ौरर नगरगयत्रि नमोऽस्तु ते ।।
"O All-Auspicious One! O Reservoir of bliss, the Bestower of all wishes! O

Refuge of all, the Three-eyed Divine Goddess! Prostrations to Thee, O
Narayani!"
Children of the Immortal!
May the grace of the Divine Mother be upon you all! May Devi Durga
shower Her blessings on the whole world! May peace and plenty reign
everywhere supreme!
The world is a stage where is enacted the grand play of the twin principles
of consciousness and force. The world is a manifestation of Sakti, the Power
of the Eternal, whose being is consciousness. It is Chit-Sakti, Consciousness-
Force that displays itself as this majestic reality of the universe. Para-Sakti
moves everywhere as Brahma-Sakti, Vishnu-Sakti and Siva-Sakti. Reason
and intuition establish the truth of the existence of the Divya-Prakriti that
sustains and works this vast panorama of experiential contents. Matter is
reducible to energy. The Prasnopanishad says that Rayi and Prana, matter
and energy, constitute the whole of creation. Matter is the outward index of
the inward Power that is expressed by God. The Power that originates and
sustains the universe is not the Jada-Sakti or the electrical energy which is
the ultimate reality of the scientists, but Chaitanya-Sakti, the Power of the
immutable Consciousness of Brahman. In fact, it is not a Power which is of
Brahman, but a Power which is Brahman. Brahman appears as the universe
of Lila, the sport transcendent, the self-revelation of the Real to the Real.
The Bhagavad Gita speaks of the operation of the twofold Prakriti, the
lower and the higher phases of the workings of the Eternal, the lower
expressing itself as the phenomena of Nature, and the higher existing as
the life-principle of all beings. It is the Supreme Being that is the All.
The universe, then, is the visible representation of the highest Ideal of

human realizations. In both its lower and higher aspects, Prakriti presents
itself as the moving Body of the Lord. The Srimad-Bhagavata admonishes
man to the effect that each and every visible thing of the universe is an
object of adoration and worship, for God resides in the temple of all things.
The worship of God means at once an adjustment of oneself to the super-
individual law of the universe. There cannot be spiritual devotion and
worship without an inward adaptation of consciousness to the scheme of
the universe which is God envisaged in the framework of space and time.
The God outside and above is the same as the God within and below. The
Upasana of the highest Deity has to be in terms of the supreme Sakti that is
the eternal Mother of all beings.
The nine nights' worship, called the Navaratri-Puja, is man's adoration of

the Great Creatrix in Her aspects of Durga, Laxmi and Sarasvati, standing for
the Great Reality manifesting itself through the properties of Tamas, Rajas
and Sattva, the stuff of which the whole universe consists. Transformation,
preservation and manifestation are the cosmic functions of the Glorified
Mother who bestows on Her children who look up to Her for help,
knowledge, prosperity and final salvation from the thraldom of relativistic
life. She is Vidya and Avidya, Maya, Prakriti, Sakti, Devi-all that goes to
make up the scene of the life of the cosmos in its gross, subtle and causal
realms. The Saptasati or the Devimahatmya refers to Her as Mahavidya,
Mahamaya, Mahamedha, Mahasmriti, Mahamoha, Mahadevi and
Mahesvari. She is Parabrahma-Mahishi, the Queen of the Sovereign of all
existence. Her compassion takes the form of aspiration in the aspirant,
Sadhana in the Sadhaka, Siddhi in the Siddha. She is the truth behind all
thoughts, willings, feelings, understandings, actions, names and forms.
The sacred Sri Durga-Navaratri celebrations objectively portray the inner

spiritual life of the world. Devi, the Divine Mother, is the higher spiritual
Power which continuously meets the lower urges in battle and overcomes
them completely in the end. In the process of Sadhana, what is conquered
and transformed first is Tamas-thus Durga, the Divinity behind Tamas-Sakti,
forms the object of the first three days' worship. Next is subdued the force
of Rajas, and there is Lakshmi, the Goddess superintending this force as the
Deity of the second three days' worship. Lastly is to be transcended the
Sattva-Guna, and so the Devata of the last three days' worship is Sarasvati,
the Mother in Her Sattva Body. The tenth day is the Vijaya Dasami, marking
the celebration of Vijaya or the complete victory over the threefold force of
the universe working in its Avidya aspect, won by Vidya Sakti or the higher
spiritual Power, and the installation of the self in the immortal
Consciousness of the Absolute. Madhu, Kaitabha, Mahishasura, Sumbha,
Nishumbha, etc., are really the demoniacal elements that bind and pester
the soul ceaselessly, and they are to be destroyed totally with Sadhanasakti,
Mantrasakti, Dhyanasakti, Guru-Kripa and Isvara-Anugraha, all which are
symbolized and embodied in the threefold form of the Divine Mother
whom the devout Hindu worships with great love during the Navaratri
Utsava.
Seekers of the highest blessedness! Offer your heartfelt prayers to Para-

Sakti, who is your Atma-Sakti, Jnana-Sakti, and who is Moksha-Samrajya-
Lakshmi. Every sincere prayer of the soul generates a power that breaks
open the fortress of ignorance, and enables the soul to gain access into the
mysteries of Reality, into the realm of true life and light. Let the holy
Navaratri Puja mark for you the commencement of a reinforced practice of
Sadhana for Self-realisation. Increase your inner toughness of spirit by Japa,
Sankirtan and Meditation. Observe strict discipline during the nine days and
nights, and utilize your time in Prayer, Parayana and Dhyana. The rise of the
soul to the Immortal is through the vestures of objective consciousness
which it beholds as the internal and external universe. The ascent of man to
God is a gradual fulfilment of the laws of the realms of relative experience
and a transcending of them in Self-experience. Sakti is the path to Siva. The
Divine Mother is the promise and the possibility of the attainment by the
human being of the highest ends of existence, the supreme Purusharthas-
Dharma, Artha, Kama and Moksha. Look to Her for Grace. Your Abhyudaya
and Nihsreyas, prosperity here and beatitude hereafter are assured. May
Mother Para-Sakti bless you all!
DEVI KIRTANS
1. Om Sakti Om Sakti Om Sakti Om
Brahma Sakti Vishnu Sakti Siva Sakti Om
Adi Sakti Maha Sakti Para Sakti Om
Iccha Sakti Kriya Sakti Jnana Sakti Om
2. Gauri Gauri Gange Rajesvari
Gauri Gauri Gange Bhuvanesvari
Gauri Gauri Gange Mahesvari
Gauri Gauri Gange Matesvari
Gauri Gauri Gange Maha Kaali
Gauri Gauri Gange Maha Lakshmi
Gauri Gauri Gange Parvati
Gauri Gauri Gange Sarasvati
3. Jaya Radhe Jaya Radhe Radhe
Jaya Radhe Jaya Sri Radhe
Jaya Site Jaya Site Site
Jaya Site Jaya Sri Site
4. Jaya Sarasvati Jaya Sarasvati Jaya Sarasvati Pahi Mam

Jaya Sarasvati Jaya Sarasvati Jaya Sarasvati Raksha Mam
Jaya Sri Lakshmi Jaya Sri Lakshmi Jaya Sri Lakshmi Pahi Mam
Jaya Sri Lakshmi Jaya Sri Lakshmi Jaya Sri Lakshmi Raksha Mam
Jaya Sri Durge Jaya Sri Durge Jaya Sri Durge Sarana Om
Jaya Sri Durge Jaya Sri Durge Jaya Sri Durge Namah Om
5. Bhavani Sankari Gauri Sankari
Sivakami Sankari Uma Sankari
Akhilandesvari Matesvari
Mahesvari Tripura Sundari
Akhilandesvari Matesvari
Mahesvari, Paramesvari (Sarvesvari)
6. Ganga Rani Ganga Rani Ganga Rani Pahi Mam
Bhagirathi Bhagirathi Bhagirathi Raksha Mam
7. Deenoddharani Duritaharini Sattva-Rajas-Rama Triguna-dharini
Sandhya-Savitri-Sarasvati- Gayatri Rukmini Janaki Pankaja-Lakshmi
8. Adi Divya Jyoti Maha Kaali Ma Namah
Madhu-Sumbha-Mahisha-Mardini Maha Saktaye Namah
Brahma-Vishnu-Siva-Svaroopa Tvam na Anyatha
Chara-Charasya Palika Namo Namassada.
9. Devi Bhajo Durga, Bhavani
Jagat-Janani Mahishasura-mardini
10. Jagat-Janani Sankata-Harini
Tribhuvana Tarini Mathesvari (Mahesvari)
11. Avidya-Nasini, Bhranti-Nasini, Jagat-Janani
Ananda-Dayini, Vidya-Dayini, Moksha-Dayini
Ananda-Karani, Kalyana-Karani, Moksha-Karani.
सवेषां स्वण्डस्त भवतु, सवेषां शाण्डन्भावतु ।
सवेषां पूणां भवतु, सवेषां मंगलं भवतु ।।
सवे भवन्ु सुण्डखनैः सवे सन्ु तनरामयाैः ।
सवे भर्द्ातण पश्यन्ु मा कतश्चदु ैः खभाभवेत् ।।
असतो मा सद्गमय ।
तमसो मा ज्योततगामय ।
मृत्योमाा ऽमृतं गमय ।।
ॐ पूणामदैः पूणातमदं पूणाा त्पूणामुदच्यते ।
पूणास्य पूणामादाय पूणामेवावतशष्यते ।।
ॐ शाण्डन्ैः शाण्डन्ैः शाण्डन्ैः ।

दे वी - आरती
ि अम्बे गौरी ! मया ि मङ्गलमूरती !
मया ि आनन्दकरणी !
तुमको तनतशतदन ध्यावत हरर ब्रह्मा तशव री !
ॐ ि अम्बे गौरी !
मााँ गतसन्दू र तवराित टीको मृगमदको,
उज्ज्वल से दोऊ नना चन्द्रवदन नीको।।
कनक समान कलेवर रक्ताम्बर रािे,
रक्तपुष्प वनमाला कण्ठन पर सािे ।।
केहररवाहन राित शंख- खप्पर-धारी,
सुरनर मुतनिन सेवत ततनके दु ैः खहारी ।।
कानन कुण्डल शोतभत नासाग्रे मोती,
कोतटक चन्द्र तदवाकर राित सम ज्योती ।।
शुम्भ तनशुम्भ तवदारे मतहषासुर घाती,
धूम्रतवलोचननातशतन तनतशतदन मदमाती ।।
चौंसठ योतगतन गावत नृत्य करत भरू

ाँ ,
बाित ताल मृदङ्गा अरु बाित डमरू ।।
भुिा चार अतत शोतभत शंख-खप्पर-धारी,
मनवाण्डञ्छत फल पावत सेवत नर-नारी ।।
कञ्चन र्ाल तवराित अगर कपूर बाती,
श्री मालकेतु में राित कोतट रतन ज्योती ।।
श्री अम्बे िी की आरती िो कोई नर गावे ,
कहत तशवानन्द स्वामी सुख सम्पतत पावे ।।
Thank You

The Devi Mahatmya

Uploaded by

Copyright:

Available Formats

The Devi Mahatmya

Uploaded by

Document Information

Original Description:

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

The Devi Mahatmya

Uploaded by

Copyright:

Available Formats

Table of Contents

General Rules For Reading Sri Sri Chandi

The Indian Concept of the Divine Mother

Hymn to the Mother

Devi Mantras (For Japa)

Atha Sapthashloki Durga

Rigvedoktam Devi Suktam

Atha Devyaah Kavacham

Atha Argalaa Stotram

Atha Kilaka Stotram

Atha Rigvedoktam Ratri Suktam

1. Sri Durga Saptasati (Sanskrit)

1. Sri Durga Saptasati (English)

2. Madhyama Charitam (Sanskrit)

2. Madhyama Charitam (English)

5. Uttara Charitam (Sanskrit)

5. Uttara Charitam (English)

Kshama Prarthana (Sanskrit)

Kshama Prarthana (English)

Sri Devi Ashtotthara Satha Namavali

Sri Saraswathy Ashtotthara Satha Namavali

Navaratri Durga Puja, Its Significance

The True Significance of Devi Puja

Significance of Devi Worship

Worship of Divine Power

Enthrone Love In Your Heart

Strive For The Ideal

Worship of Divine Mother

The Ascent of Man

SRI SRI CHANDI

1. Devi Suktam, 2. Kavacham, 3. Argala Stotra, 4. Keelakam, 5. Ratri Suktam, 6.

Sri Sri Chandi is divided into three parts:—

l. Prathama (first), 2. Madhyama (middle) and 3. Uttara (final).

1. Devi Suktam (According to Rig Veda)

The Devi Kavacham consisting of 61 Slokas is in Markandeya Puranam. This

Here Rishi Markandeya is telling his disciples in 27 inspiring couplets on the

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

The Saptasati may be read daily so as to be completed in seven days in the

Navaratri Message delivered by Sri Swami Sivanandaji Maharaj in 1953.

The concept of the human mind is based on relative experience. Subjective

Mother’s grace is boundless. Her mercy is illimitable. Her knowledge is infinite.

The Worship of the Divine Mother

Devi-worship or Sakti-worship is therefore worship of God’s glory, of God’s

Since Sakti cannot be worshipped in its essential nature, it is worshipped as

या कुन्दे न्दु तुषारहारधवला या शुभ्रवस्त्रावृता

या ब्रह्माच्युतशंकरप्रभृतततभदे वैः सदा पूतिता

सा मां पातु सरस्वती भगवती तनैः शेषिाड्यापहा ।।

माता मरकतश्यामा मातङ्गी मदशातलनी ।

कटाक्षयतु कल्याणी कदम्बवनवातसनी ।।

िय मातङ्गतनये िय नीलोत्पलद् युते ।

ॐ ऐं ह्ीं क्ीं चामुण्डाय तवच्चे

ॐ श्रीदु गाा य नमैः

ॐ दु गाां दे वीं शरणमहं प्रपद्ये

ॐ नीलां दे वीं शरणमहं प्रपद्ये

ॐ ज्ञातननामतप चेतां तस दे वी भगवती तह सा ।

दु गे स्मृता हरतस भीततमशेषिन्ोैः

सवामङ्गलमाङ्गल्ये तशवे सवाा र्ासातधके

शरण्ये त्र्यम्बके गौरर नारायतण नमोऽस्तु ।। ३ ।।

सवामङ्गलमाङ्गल्ये तशवे सवाा र्ासातधके