THE GLORY OF THE GODDESS devi mahatmyam durga saptasati • candi path THIRUGNANAM foreword 3$ sarva mahgala mahgalye sive sarvartha sadhike. Devi Mahatmyam English homeranking.info - Ebook download as PDF File .pdf) , Text File .txt) or view presentation slides online. The Devi Mahatmyam Story Being Retold in Brief (in English) - Free download as PDF File .pdf), Text File .txt) or read online for free. The Devi Mahatmyam tells.
|Language:||English, Spanish, German|
|Genre:||Politics & Laws|
|ePub File Size:||18.53 MB|
|PDF File Size:||15.65 MB|
|Distribution:||Free* [*Regsitration Required]|
Bhandasura, the Devi Mahatmyam describes the victory of the Goddess over the . the original hymns in Sanskrit, English transliteration as well as translation. The Devi Māhātmyam is one of the foremost texts in the Worship of the This document contains an English translation with the Sanskrit of the four main. You are the embodiment of the threefold matra, the Om sound. ardha-mātrā sthitā nityā yā an-uccaryā a-visesatah, tvam eva sā tvam sāvitri tvam devi-janani.
This is the longest and most eloquent of the Devi Mahatmyam's four hymns. Since Kali brought the heads of Canda and Munda as battle trophies to the auspicious Chandika. The Devi cut asunder his arrows, killed his horses, split his bow and banner, and broke his chariot. You are indeed Gauri who has established herself with Shiva. Durga Saptashati says Kautivirya is numbered Jiva can not know his real self.
There are numerous such incidents on how people's wishes were granted. Bhandarkar and M. The slaying of Madhu and Kaitabha: Meditation of Mahakali I resort to Mahakali, who has ten faces, ten legs and holds in her hands the sword, disc, mace, arrows, bow, club, spear, missile, human head and conch, who is three-eyed, adorned with ornaments on all her limbs, and luminous like a blue jewel, and whom Brahma extolled in order to destroy Madhu and Kaitabha, when Vishnu was in mystic sleep.
Markandeya said to his disciple Krasustuki Bhaguri: He became King Suratha in the second Svarocisa manvantara. The period ruled over by one Manu is called a Manvantara. There are, therefore, fourteen Manus as follows: In former times there was a king named Suratha, born of the Chitra dynasty, ruling over the whole world in the period of Svarocisa. He protected his subjects duly like his own children.
At that time the kings, who were the destroyers of the Kolas, became his enemies. He, the wielder of powerful weapons, fought a battle with the destroyers of Kolas, but was defeated by them though they were a small force. Then he returned to his own city, and ruled over his won country. Then that illustrious king was attacked by those powerful enemies.
Even in his own city, the king, now bereft of strength, was robbed of his treasury and army by his own powerful, vicious and evil-disposed ministers. Thereafter, deprived of this sovereignty, the king left alone on horse-back for a dense forest, under the pretext of hunting. He saw there the hermitage of Medhas- the supreme among the twice-born - inhabited by wild animals which were peaceful, and graced by the disciples of the sage. Entertained by the sage, Suratha spent some time moving about in the hermitage of the great sage.
There then overcome with attachment, he fell into the thought, 'I do not know whether the capital which was well guarded by my ancestors and recently deserted by me is being guarded righteously or not by my servants of evil conduct. I do not know what enjoyments my chief elephant, heroic and always elated, and now fallen into the hands of my foes, will get. Those who were my constant followers and received favour, riches and food from me, now certainly pay homage to other kings.
The treasure which I gathered with great care will be squandered by those constant spendthrifts, who are addicted to improper expenditures. The king was continually thinking of these and other things.
Near the hermitage of the Brahamana he saw a merchant, and asked him: Who are you? What is the reason for your coming here? Wherefore do you appear as if afflicted with grief and depressed in mind? The merchant said: I have been cast out by my sons and wife, who are wicked through greed of wealth.
My wife and sons have misappropriated my riches, and made me devoid of wealth. Cast out by my trusted kinsmen, I have come to the forest grief-stricken. Dwelling here, I do not know anything as regards good of bad of my sons, kinsmen and wife. At present is welfare or ill-luck theirs at home?
How are they? Are my sons living good or evil lives? What can I do? My mind does not become hard; it bears deep affection to those very persons who have driven me out in their greed for wealth, abandoning love for a father and attachment to one's master and kinsmen. I do not comprehend although, I know it. O noble hearted king, how it is that the mind is prone to love even towards worthless kinsmen.
On account of them I heave heavy sighs and feel dejected. What can I do since my mind does not become hard towards those unloving ones? Markandeya said: Then O Brahmana, the merchant Samadhi and the noble king together approached the sage Medhas ; and after observing the etiquette worthy of him and as was proper, they sat down and conversed with him on some topics. The king said: Be pleased to reply to it. Without the control of my intellect, my mind is afflicted with sorrow.
Though I have lost the kingdom, like an ignorant man- though I know it- I have an attachment to all the paraphernalia of my kingdom. How is this, O best of sages? And this merchant has been disowned by this children, wife and servants, and forsaken by his own people; still he is inordinately affectionate towards them.
Thus both he and I, drawn by attachment towards objects whose defects we do know, are exceedingly unhappy. How this happens, then, sir, that though we are aware of it, this delusion comes? This delusion besets me as well as him, blinded as we are in respect of discrimination. Sir, every being has the knowledge of objects perceivable by the senses. And object of sense reaches it in various ways. Some beings are blind by day, and others are blind by night; some beings have equal sight both by day and night.
Human beings are certainly endowed with knowledge, but they are not the only beings to be so endowed , for cattle, birds, animals and other creatures also cognize objects of senses. The knowledge that men have, birds and beasts too have; and what they have men also possess; and the rest like eating and sleeping is common to both of them. Look at these birds, which though they possess knowledge, and are themselves distressed by hunger are yet, because of the delusion, engaged in dropping grains into the beaks of their young ones.
Human beings are, O tiger among men, attached to their children because of greed for return help. Do you not see this? Even so men are hurled into the whirlpool of attachment, the pit of delusion, through the power of Mahamaya the Great Illusion , who makes the existence of the world possible. Marvel not at this.
It is by her the world is deluded. Verily she, the Bhagavati, the Mahamaya forcibly drawing the minds of even the wise, throws them into delusion. She creates this entire universe, both moving and unmoving. It is she who, when propitious, becomes a boon-giver to human beings for their final liberation.
She is the supreme knowledge, the cause of final liberation, and eternal; she is the cause of the bondage of transmigration and the sovereign over all lords. How did she come into being, and what is her sphere of action, O Brahmana? What constitutes her nature? What is her form? Wherefrom did she originate? All that I wish to hear from you, O you supreme among the knowers of Brahman.
She is eternal, embodied as the universe. By her all this is pervaded. Nevertheless she incarnates in manifold ways; hear it from me. When she manifests herself in order to accomplish the purposes of the devas, she is said to be born in the world, though she is eternal. At the end of a kalpa when the universe was one ocean with the waters of the deluge and the adorable Lord Vishnu stretched out on Sesa and took the mystic slumber, tow terrible asuras, the well-known Madhu and Kaitabha, sprung into being from the dirt of Vishnu's ears, sought to slay Brahma; Brahma, the father of beings, was sitting in the lotus that came out from Vishnu's navel.
Seeing these two fierce asuras and Janardhana asleep, and with a view to awakening Hari, Brahma with concentrated mind extolled Yoganidra, dwelling in Hari's eyes. The resplendent Lord Brahma extolled the incomparable Goddess of Vishnu, Yoganidra, the queen of cosmos, the supporter of the worlds, the cause of the sustentation and dissolution alike of the universe. Brahma said: You are verily the Vasatkara and embodiment of Svara.
You are the nectar. O eternal and imperishable One, you are the embodiment of the threefold mantra. You are half a matra, though eternal. You are verily that which cannot be uttered specifically. You are Savitri and the supreme Mother of the devas. By you it is protected, O Devi and you always consume it at the end. O you who are always of the form of the whole world, at the time of creation you are of the form of the creative force, at the time of sustentation you are of the form of the protective power, and at the time of the dissolution of the world, you are of the form of the destructive power.
You are the supreme knowledge as well as the great nescience, the great intellect and contemplation, as also the great delusion, the great devi as also the great asuri. You are the dark night of periodic dissolution.
You are the great night of final dissolution, and the terrible night of delusion. You are the goddess of good fortune, the ruler, modesty, intelligence characterized by knowledge, bashfulness, nourishment, contentment, tranquil l ity and forbearance. Armed with sword, spear, club, discus, conch , bow, arrows, slings and iron mace, you are terrible and at the same time you are pleasing, yea more pleasing than all the pleasing things and exceedingly beautiful.
You are indeed the supreme Isvari, beyond the high and low. O you who are the soul of everything, how can I extol you more than this? By you, even he who creates, sustains and devours the world, is put to sleep. Who is here capable of extolling you? Who is capable of praising you, who have made all of us- Vishnu, myself and Shiva- take our embodied forms?
O Devi, being lauded thus, bewitch these two unassailable asuras Madhu and Kaitabha with your superior powers. Let Vishnu, the Master of the world, be quickly awakened from sleep and rouse up his nature to slay these two great asuras.
There, the Devi of delusion extolled thus by Brahma, the creator, in order to awaken Vishnu for the destruction of Madhu and Kaitabha, drew herself out from His eyes, mouth, nostrils, arms, heart and breast, and appeared in the sight of Brahma of inscrutable birth. Janardana, Lord of the universe, quitted by her, rose up from His couch on the universal ocean, and saw those two evil asuras , Madhu and Kaitabha, of exceeding heroism and power, with eyes red in anger, endeavoring to devour Brahma.
Thereupon the all-pervading Bhagavan Vishnu got up and fought with the asuras for five thousand years, using his own arms as weapons. And they, frenzied with their exceeding power, and deluded by Mahamaya, exclaimed to Vishnu, ' Ask a boon from us. What need is there of any other boon here? My choice is this much indeed. Those two asuras , thus bewitched by Mahamaya , gazing then at the entire world turned into water, told Bhagavan, the lotus eyed One, 'Slay us at the spot where the earth is not flooded with water.
Saying 'Be it so', Bhagavan Vishnu , the great wielder of conch, discus and mace, took them on His loins and there severed their heads with His discus. Thus she Mahamaya herself appeared when praised by Brahma. Now listen again the glory of this Devi. I tell you. Here ends the first chapter called 'The slaying of Madhu and Kaitabha' of Devi mahatmya in Markandeya purana, during the period of Savarni, the Manu.
Slaughter of the armies of Mahisasura. Meditation of Mahalakshmi I resort to Mahalakshmi, the destroyer of Mahis h asura, who is seated on the lotus, is of the complexion of coral and who holds in her eighteen hands rosary, axe, mace, arrow, thunderbolt, lotus, bow, pitcher, rod, sakti, sword, shield, conch, bell, wine-cup, trident, noose and the discus Sudarsana.
The Rishi said: Of yore when Mahis h asura was the lord of asuras and Indra the lord of devas, there was a war between the devas and asuras for a full hundred years. In that the army of the devas was vanquished by the valorous asuras.
After conquering all the devas, Mahis h asura became the lord of heaven Indra. Then the vanquished devas headed by Brahma, the lord of beings, went to the place where Siva and Vishnu were. The devas described to them in detail, as it had happened, the story of their defeat wrought by Mahis h asura.
Thrown out from heaven by that evil-natured Mahis h a, the hosts of devas wander on the earth like mortals. All that has been done by the enemy of the devas, has been related to you both, and we have sought shelter under you both.
May both of you be pleased to think out the means of his destruction. Having thus heard the words of the devas, Vishnu was angry and also Siva, and their faces became fierce with frowns. The issued forth a great light from the face of Vishnu who was full of intense anger, and from that of Brahma and Siva too.
From the bodies of Indra and other devas also sprang forth a very great light. And all this light united together. The devas saw there a concentration of light like a mountain blazing excessively, pervading all the quarters with its flames. Then that unique light, produced from the bodies of all the devas, pervading the three worlds with its lustre, combined into one and became a female form.
By that which was Siva's light, her face came into being; by Yama's light her hair, by Vishnu's light her arms; and by C h andra's light her two breasts. By Indra's light her waist, by Varuna's light her shanks and thighs and by earth's light her hips. By Brahma's light her feet came into being; by Surya's light her toes, by Vasus light her fingers, by Kubera's light her nose; by Prajapati's light her teeth came into being and similarly by Agni's light her three eyes were formed.
The light of the two sandhyas became her eye-brows, the light of Vayu her ears; the manifestation of the lights of other devas too contributed to the being of the auspicious Devi.
Then looking at her, who had come into being from the assembled lights of all the devas, the immortals who were oppressed by Mahis h asura experienced joy. The bearer of Pinaka Siva drawing forth a trident from his own trident presented it to her; and Vishnu bringing forth a discus out of his own discus gave her. Varuna gave her a conch, Agni a spear; and Maruta gave a bow as well as two quivers full of arrows.
Indra, lord of devas, bringing forth a thunderbolt out of his own thunderbolt and a bell from that of his elephant Airavata, gave her. Yama gave a staff from his own staff of Death and Varuna, the lord of waters, a noose; and Brahma, the lord of beings, gave a string of beads and a water-pot.
Surya bestowed his own rays on al the pores of her skin and Kala Time gave a spotless sword and a shield. The milk-ocean gave a pure necklace, a pair of un-decaying garments, a divine crest-jewel, a pair of ear-rings, bracelets, a brilliant half-moon ornament , armlets on all arms, a pair of shining anklets, a unique necklace and excellent rings on all the fingers.
Visvakarman gave her a very brilliant axe, weapons of various forms and also an impenetrable armour. The ocean gave her a garland of unfading lotuses for her head and another for her breast, besides a very beautiful lotus in her hand. The mountain Himavat gave her a lion to ride on a various jewels.
The lord of wealth Kubera gave her a drinking cup, ever full of wine. Sesa, the lord of all serpents, who supports this earth, gave her a serpent-necklace bedecked with best jewels. Honoured likewise by other devas also with ornaments and weapons, she the Devi gave out a loud roar with a decrying laugh again and again. By her unending, exceedingly great, terrible roar the entire sky was filled, and there was great reverberation.
All worlds shook, the seas trembled. The earth quaked and all the mountains rocked. Seeing the three worlds agitated the foes of devas, mobilized all their armies and rose up together with uplifted weapons. Mahis h asura, exclaiming in wrath, 'Ha! What is this?
Then he saw the Devi pervading the three worlds with her lustre. Making the earth bend with her footstep, scraping the sky with her diadem, shaking the nether worlds with the twang of the bowstring, and standing there pervading all the quarters around with her thousand arms.
Then began a battle between that Devi and the enemies of the devas, in which the quarters of the sky were illumined by the weapons and arms hurled diversely. Mahis h asura's general, a great asura named Ciksura and Camara, attended by forces comprising four parts, and other asuras fought. A great asura named Udagra with sixty thousand chariots, and Mahahanu with ten millions of chariots gave battle. Asiloman, another great asura, with fifteen millions of chariots , and Baskala with six millions fought in that battle.
Privarita with many thousands of elephants and horses, and surrounded by ten millions of chariots, fought in that battle. An asura named Bidala fought in that battle surrounded with five hundred crores of chariots. And other great asuras, thousands in number, surrounded with chariots, elephants and horses fought with the Devi in that battle. Mahisasura was surrounded in that battle with thousands of crores of horses, elephants and chariots.
Others asuras fought in the battle against the Devi with iron maces and javelins, with spears and clubs, with swords, axes and halberds. Some hurled spears and others nooses. They began to strike her with swords in order to kill her. Showering her own weapons and arms, that Devi Chandika very easily cut into pieces all those weapons and arms.
Without any strain on her face, and with gods and sages extolling her, the Isvari threw her weapons and arms at the bodies of the asuras. And the lion also which carried the Devi, shaking its mane in rage, stalked among the hosts of the asuras like a conflagration amidst the forests.
The sighs which Ambika, engaged in the battle, heaved became at once her battalions by hundreds and thousands. Energized by the power of the Devi, these battalions fought with axes, javelins, swords, halberds, and destroyed the asuras. Of these battalions, some beat drums, some blew conches and others played on tabors in that great martial festival.
Then the Devi killed hundreds of asuras with her trident, club, showers of spears, swords and the like, and threw down others who were stupefied by the noise of her bell; and binding others with her noose, she dragged them on the ground. Some were split into two by the sharp slashes of her sword, and others, smashed by the blows of her mace, lay down on the ground; and some severely hammered by club vomited forth blood. Pierced in the breast by her trident, some fell on the ground.
Pierced all over by her arrows and resembling porcupines, some of the enemies of devas gave up their lives on that field of battle. Some had their arms cut off, some, their necks broken the heads of others rolled down; some others were torn asunder in the middle of their trunks, and some great asuras fell on the ground with their legs severed. Some rendered one-armed, one-eyed, and one-legged were again clove in twain by the Devi.
And others, though rendered headless, fell and rose again. Headless trunks fought with the Devi with best weapons in their hands. Some of these headless trunks danced there in the battle to the rhythm of the musical instruments. The trunks of some other great asuras, with their swords, spears and lances still in their hands, shouted at the Devi with their just severed heads, 'Stop, stop'.
That part of earth where the battle was fought became impassable with the asuras, elephants and horses and chariots that had been felled. The profuse blood from the asuras, elephants and horses flowed immediately like large rivers amidst that army of the asuras.
As fire consumes a huge heap of straw and wood, so did Ambika destroy that vast army of asuras in no time. And her carrier-lion, thundering aloud with quivering mane, prowled about in the battlefield, appearing to search out the vital breaths from the bodies of the enemies of devas. In that battlefield the battalions of the Devi fought in such a manner with the asuras that the devas in heaven, showering flowers, extolled them.
Here ends the second chapter called 'Slaughter of the armies of Mahis h asura' of Devi-mahatmya in Markandeya-purana, during the period of Savarni, the Manu. The Slaying of Mahis h asura. Then Ciksura, the great asura general, seeing that army being slain by the Devi , advanced in anger to fight with Ambika. That asura rained showers of arrows on the Devi in the battle, even as a cloud showers rain on the summit of Mount Meru.
Then the Devi, easily cutting asunder the masses of his arrows, killed his horses and their controller with her arrows. Forthwith she split his bow and lofty banner, and with her arrows pierced the body of that asura whose bow had been cut. His bow shattered, his chariot broken, his horses killed and his charioteer slain, the asura armed with sword and shield rushed at the Devi.
Swiftly he smote the lion on the head with his sharp-edged sword and struck the Devi also on her left arm. O king, his sword broke into pieces as it touched her arm. Thereon his eyes turning red with anger, he grasped his pike.
Then the great asura flung at Bhandrakali the pike, blazing with lustre, as if he was hurling the very sun from the skies. Seeing that pike coming upon her, the Devi hurled her pike that shattered his pike into a hundred fragments and the great asura himself. Mahisasura's very valiant general having been killed, Camara, the afflicter of devas, mounted on an elephant, advanced. He also hurled his spear at the Devi. Ambika quickly assailed it with a whoop, made it lustreless and fall to the ground.
Seeing his spear broken and fallen, Camara, full of rage, flung a pike, and she split that also with her arrows. Then the lion, leaping up and seating itself at the centre of the elephant's forehead, engaged itself in a hand to hand fight with that foe of the devas.
Fighting, the two then came down to the earth from the back of the elephant, and fought very impetuously, dealing the most terrible blows at each other. Then the lion, springing up quickly to the sky, and descending, severed Camara's head with a blow from its paw. And Udagra was killed in the battle by the Devi with stones, trees and the like, and Karala also stricken down by her teeth and fists and slaps.
Enraged, the Devi ground Uddhata to powder with the blows of her club, and killed Baskala with a dart and destroyed Tamra and Andhaka with arrows. With her sword she struck down Bidala's head from his body, and dispatched both Durdhara and Durmudha to the abode of Death with her arrows.
As his army was thus being destroyed, Mahis h asura terrified the troops of the Devi with his own buffalo form.
Some he laid low by a blow of his muzzle, some by stamping with his hooves, some by the lashes of his tail, and others by the pokes of his horns.
Some he laid low on the face of the earth by his impetuous speed, some by his bellowing and wheeling movement, and others by the blast of his breath.
Having laid low her army, Mahis h asura rushed to slay the lion of the Mahadevi. This enraged Ambika. Mahis h asura, great in valour, pounded the surface of the earth with his hooves in rage, tossed up the high mountains with his horns, and bellowed terribly. Crushed by the velocity of his wheeling, the earth disintegrated, and lashed by his tail, the sea overflowed all around. Pierced by his swaying horns, the clouds went into fragments. Cast up by the blast of his breath, mountains fell down from the sky in hundreds.
Seeing the great asura swollen with rage and advancing towards her, Chandika displayed her wrath in order to slay him. She flung her noose over him and bound the great asura. Thus bound in the great battle, he quitted his buffalo form.
Then he became a lion suddenly. While Ambika cut off the head of his lion form , he took the appearance of a man with sword in hand. Immediately then the Devi with her arrows chopped off the man together with his sword and shield.
Then he became a big elephant. The elephant tugged at her great lion with his trunk and roared loudly, but as he was dragging, the Devi cut off his trunk with her sword. The great asura then resumed his buffalo shape and shook the three worlds with their movable and immovable objects.
Enraged threat, Chandika, the Mother of the worlds, quaffed a divine drink again and again, and laughed, her eyes becoming red. And she with showers of arrows pulverized those mountains hurled at her, and spoke to him in flurried words, the colour of her face accentuated with the intoxication of the divine drink.
The Devi said: When you sill be slain by me, the devas will soon roar in this very place. Having exclaimed thus, she jumped and landed herself on that great asura, pressed him on the neck with her foot and struck him with her spear.
And thereupon, caught up under her foot. Mahis h asura half issued forth in his real form from his own buffalo mouth, being completely overcome by the valour of the Devi. Fighting thus with his half-revealed form, the great asura was laid by the Devi who struck off his head with her great sword. Then, crying in consternation, the whole asura army perished; and all the hosts of deva were in exultation.
With the great sages of heaven, the devas praised the Devi. The Gandharva chiefs sang and the bevies of apsaras danced. Here ends the third chapter called 'The Slaying of Mahis h asura' of Devi-mahatmya in Markandeya-purana during the period of Savarni, the Manu. The Devi Stuti. When that most valiant but evil-natured Mahis h asura and the army of that foe of the devas were destroyed by the Devi, Indra and the hosts of devas uttered their words of praise, their necks and shoulders reverently bent, and bodies rendered beautiful with horripilation and exultation.
May she grant us auspicious things! May you protect the universe! Though you are possessed of the three gunas you are not known to have any of their attendant defects like passion! You are incomprehensible even to Vishnu, Shiva and others!
You are the resort of all! You are verily the supreme primordial Prakriti untransformed. You are the Svadha which gives satisfaction to the manes. Therefore you are chanted as Svaha and Svadha in Sacrifices by people.
You the supreme knowledge are cultivated by sages desiring liberation, whose senses are well restrained, who are devoted to Reality, and have shed all the blemishes.
You are the repository of the very pure Rig-veda and Yajus hymns, and of Samans, the recital of whose words is beautiful sith the Udgitha!
You are Bhagavati embodying the three Vedas. And you are the sustenance whereby life is maintained. You are the supreme destroyer of the pain of al the worlds. You are Durga, the boat that takes men across the difficult ocean of worldly existence, devoid of attachments. You are Shri who has invariably taken her abode in the heart of Vishnu. You are indeed Gauri who has established herself with Shiva. Yet it was very strange that, being swayed by anger, Mahis h asura suddenly struck your face when he saw it.
For, who can live after beholding the enraged Destroyer? You are Supreme. If enraged, you forthwith destroy the asura families for the welfare of the world.
This was known the very moment when the extensive forces of Mahis h asura were brought to their end.
Are you not, therefore O Devi, the bestower of reward in all the three worlds? When called to mind by those in happiness, you bestow a mind still further pious. Which goddess but you, O Dispeller of poverty, pain and fear, has an ever sympathetic heart for helping everyone? But you direct your weapons against them so that even the inimical ones, purified by the missiles, may attain the higher worlds. Such is your most kindly intention towards them.
Where can one find this beauty of yours most charming, yet striking fear in enemies? Compassion in heart and relentlessness in battle are een, O Devi, O Bestower of boons, only in you in all the three worlds!
Having killed them in the battle-front, you have led even those hosts of enemies to heaven, and you have dispelled our fear from the frenzied enemies of the devas.
Salutation to you! O Ambika, protect us with your sword, protect us by the sound of your bell and by the twang of your bow-string. O Iswari! Thus the supporter of the worlds was praised by the devas, worshipped with celestial flowers that blossomed in Nandana and with perfumes and unguents; and with devotion all of them offered her - heavenly incense.
Benignly serene in countenance she spoke to all obeisant devas. Gratified immensely with these hymns, I grant it with great pleasure ' The devas said: O King, being thus propitiated by the devas for the sake of the world and for their own sake, Bhadrakali said, 'Be it so' and vanished from their sight. Thus have I narrated, O King, how the Devi who desires the good of all the three worlds made her appearance of yore out of the bodies of the devas. And again how, as a benefactress of the devas, she appeared in the form of Gauri for the slaying of wicked asuras as well as S h umbha and Nis h umbha, and for the protection of worlds, listen as I relate it.
I shall tell it to you as it happened. Here ends the fourth chapter called "The Devi Stuti " of the Devi-mahatmya in Markandeya-purana during the period of Savarni, the Manu. Devi's conversation with the messenger. Meditation of Mahasaraswati I meditate on the incomparable Mahasaraswati who holds in her eight lotus-like hands bell, trident, plough, conch, mace, discus, bow and arrow; who is effulgent like destroyer of Sumbha and other asuras, who issued forth from Parvati's body and is the substratum of the three worlds.
Of yore Indra's sovereignty over the three worlds and his portions of the sacrifices were taken away by the asuras, Sumbha and Nisumbha, by force of their pride and strength. The two, themselves, took over likewise, the offices of the sun, the moon, Kubera, Yama, and Varuna. They themselves exercised Vayu's authority and Agni's duty. Deprived of their lordships and sovereignties, the devas were defeated.
Deprived of their functions and expelled by these two great asuras, all the devas thought of the invincible Devi. Resolving thus, the devas went to Himavat, lord of the mountains, and there extolled the Devi, who is the illusive power of Vishnu.
The devas said: Salutation always to her who is ever auspicious. Salutation to her who is the primordial cause and the sustaining power. With attention, we have made obeisance to her. Salutation to Gauri, the supporter of the Universe. Salutation to the consort of Shiva who is herself the good fortune as well as misfortune of kings.
Salutation to her who is the support of the world. Killing of Shumbha and Nishumbha The metaphorical esoteric significance. Muralidharan in his compilation, see pages 6 and 7 http: Satya Prakash Choudhary http: Traditionally recitation of the Chandi is a serious and complete sadhana in itself and requires initiation from a Guru. Most people are content with chanting selected slokas of the text or chanting the Durga Saptashloki seven verses which contains the essence of Chandi, apart from a devout reading of the myth in a language that they are familiar with.
Chanting selected slokas for specific results is a practice that is quite common. Swami Sachchidananda who had initiated me in Chandi parayana had instructed me to prescribe certain slokas as remedies for problems.
Accordingly I have been prescribing the chanting of certain slokas as remedies since the last ten years or so. The recitation of the entire text of 13 chapters can be done in several ways: All 13 chapters continuously in one sitting In a span of three days as given below: Page 2.
If there is no time to read all thirteen, at least Madhyama Charitra chapters 2, 3, 4 can be recited. Story 1: I have complied all the emails that I had sent out over the last two years during the Navarathri season as a single document click here, see also link below http: As you know, the Devi Mahatmyam tells the story of the slaying of various asuras demons by Devi, during a great battle, over a period of nine nights hence navarathri.
Estoerically speaking, however, our acaryas tell us that this killing of the demons has a deeper significance. In the first chapter of the Devi Mahatmyam, we first find the story of the killing of the two demons named Madhu and KaiTabha who were produced from the dirt in the ears of MahavishNu when Page 3.
He was lying in Yoganidra. These two demons represent tamo guna the mode of ignorance. The killing of these two demons thus represents the conquest of ignorance. We must conquer this ignorance, which appears in the form of kama, krodha, and lobha, in order to make spiritual progress. Krishna mentions the same in chapter 3 verses 37 to 41 and in chapter 16 verse 21 of the Bhagavad Gita.
In chapter 16, Krishna says that kama desires, lust , krodha anger and lobha greed are indeed the three gates to hell and must be renounced or conquered.
Interestingly, the very first verse of the first chapter, indeed the very first word is SaavarNi, the name of the eighth Manu. We are living in the era of the seventh Manu. The next Manus name is SaavarNi and we are told that he is also the son of the Sun god. The same information is also found in the Srimad Bhagavatam Canto 8, chapter 1 , where Shukaacarya describes the future eras to King Parikshit grandson of Arjuna.
There Shukaacarya tells Parikshit, You are living in the era of the seventh Manu, who is the son of Vivasvaan, hence this reign Manvantara is called Vaivasvata. Then he summarizes the names of the previous six Manus and then lists the names of the future Manus. The Manus from which is derived the word manava for human, even human is derived from manu are the progenitors of mankind. The first Manu was Swaayambhuva or just Swayambhu for some and his wifes name was Shataroopaa.
These two were produced from directly from the body of Brahma while he was meditating upon what he should do to populate the universe with various beings, as ordered by Bhagavan. Anyway, this SaavarNi manu, in his earlier birth during the reign of Swarocisha, son of Agni, who was the second Manu was a king named Surata. The first chapter tells about the story of Surata and a Vaishya the merchant class named Samadhi.
The king was a just king and protected his subjects like his own children. However, his enemies defeated him and he was reduced to lordship over just his capital city. There too, his own ministers robbed him Page 4.
The king was thus driven out of the kingdom and was wandering in the forest where there was the hermitage of the great sage Medhas. Although without his kingdom, the king was constantly thinking about his glorious past and still deeply attached to his family and subjects and concerned about their welfare. As he was approaching the hermitage, he met the Vaishya named Samadhi and the two started talking to each other and sharing their grief.
The Vaishya too was a very successful merchant and born in a wealthy family but was cheated by his own wife and sons who deprived him of his wealth and drove him out of his own house. Surata, the king, and Samadhi, the merchant, both started wondering why they were still so attached to their past and could not let go of those who had caused them such great harm.
The king asked, Why are you still so attached to these covetous folk who have deprived you of all your wealth? The merchant replied, I have been wondering about the same thing.
Why dont I feel hatred towards these folks? Why this compulsive affection of a father pitru sneham. The two decided to go the ashram of the sage Medhas and seek his advice and instructions regarding how to get over their delusions. The rishi listened to them and replied to them at length verses 47 to 58 of chapter 1. He said, Humans are attached to their children because of their greed lobhaat and they expect their children to reciprocate to them pratyupakara , verse This is the power of Mahamaya.
It is She who makes possible the existence of this world. She is the Yoganidra of Mahavishnu and deludes the whole world. She forcibly draws the minds of even the wisest and throws them into delusion, verse This verse 55 from chapter 1 is also the first sloka of Durga sapta slokee, which is the summary of the entire Devi Mahatmyam.
The first of these seven slokas is given below and appears in chapter one. When we chant the Devi Mahatmyam slokas Yaa devee sarva bhooteshu the sound is again a long vowel sound.
Following this, the king and merchant asked the sage to tell them more about this Mahamaya. The sage Medhas then tell them the story of Mahaamaaya and how she was created. This is the rest of chapter 1. In brief, the story is as follows. At the end of the kalpa the day of Brahma , the Lord MahavishNu was lying on the serpent bed Shesha naaga and in Yoganidra divine slumber. From the dirt in his ears sprung the two asura, Madhu and KaiTabha. They saw Brahma seated on the lotus that springs from the navel of MahavishNu and immediately tried to attack and kill him.
Brahma was gripped with fear and started extolling the praises of the Lord in order to protect him Brahma and awaken the Lord from His slumber. The Devi extolled in this way this is called Brahma Stuti, or Tantrika Ratri Suktam, click here, see page 10 , withdrew Herself from the eyes, nostrils, arms, heart and breast of MahavishNu and appeared before Brahma.
This awakened Janardana and He saw the two demons and fought with them for five thousand years. Madhu and Kaitabha battle with MahavishNu. MahavishNu replied, If you are pleased with My strength and valor, then I wish that you agree now to be slain by Me. The two demons were perplexed and seeing the waters of the deluge pralaya all over the Universe said, You can slay us where there is no pralaya water. They thought that there is no such place in the whole Universe.
The Lord Hari said, Be it so. Then he put them on his lap jaghana, or loins and killed them by severing their heads using the Sudarshana chakra since the waters of the pralaya had not risen to that level. The waters of the pralaya are all over the Universe. And so this is how Mahamaaya appeared after being extolled by Brahma. The sage then says that he would tell them more about Devi.
Thus ends the first chapter. The subsequent chapters describe the killing of other demons, notably Mahishaasura and the brothers Shumbha and Nishumbha, who wanted Devi for their wife. We will continue this in subsequent emails. The third verse is being addressed The Divine Mother, the Mother of the whole Universe sanasta jagataam. She is residing in His bosom of MadhukaiTabha. The following is extracted verbatim from the discussion of the significance of the Devi Mahatmyam by Dr.
Satya Prakash Choudhary click here or go to http: Madhu denotes something sweet. Madhu is in fact the actual word for honey while Kaitabha denotes an insect. Thus Madhu and Kaitabha are honey and the honey bee. This world and its fruits are an extension of the Divine Mothers very own manifestation. In a way She is not separate from the world that is created by Her own Self.
But if one hankers after the fruits of the world without being able to see Her behind this world or its fruits, sooner or later the inevitable result of this obsession with gathering honey is pain.
Honey and the sting of the bee are inseparable. If you want honey you should dare the inevitable sting of the insect. We are all busily engaged in collecting one more drop of honey telling ourselves that this is the purpose of our lives.
The more honey we collect the more the stings on our swollen faces. But we Page 9. It is our ignorance that keeps us busily engaged in this perpetual cycle of gathering more honey daring more stings. This simple insight can be the start of the loosening of the grip of the world over the Self.
It is so simple yet immensely powerful, the power of Maha Maya. One needs discernment viveka and dispassion vairagya to see through this beautiful play of Maha Maya. And that happens only through Divine grace, or through great merit in many lives, or through the grace of a Sadguru. Suratha the king and Samadhi the merchant find a Sadguru in the sage Medhas who can lead them to this insight by revealing the glory of Maha Maya to them.
Understanding the true nature of this world is important to be able to see the Supreme Being behind this manifest world. Otherwise, the world can be a source of much misery and pain through its lure of honey and the inevitable pain of the sting.
That is why the wise sage Medhas preferred to narrate the MadhuKaitabha myth story to the king and the merchant when they seek his counsel since their predicament is surely related to the lure of the things of this world and the inevitable pain that they have experienced from it. Later in the same section, For instance let us examine the esoteric interpretation of Madhu-Kaitabha.
Honey is sweet. It is heavy. Any sweet in less quantity is sattvic, but in excess it is tamasic and thereby dangerous. Madhu is thus potentially tamasic.
The insect Kaitabha is famous for its busyness. Busy as a bee is a common expression. Busyness is inherent to rajas. Thus Kaitabha is rajas. As one can see the etymological interpretation is in line with the cross-scriptural references from the Mahabharata that clearly equate Madhu and Kaitabha with tamas and rajas. Of course the psycho-spiritual interpretation too fits very well with the creation myth story of Madhu-Kaitabha and Brahma.
Story 2: Dear All: Thanks to Adi Sankaras highly popular Mahishaasura mardini Stotram, which is usually chanted on all the nine days of Navarathri, the killing of Mahishaasura demon with the head of a Mahisha, or buffalo is the most widely known of all the demon slayings.
Before killing Mahishaasura, Devi also killed many of his generals. This is the topic of chapters 2 and 3. Adi Sankara mentions some of their names in his stotram, as listed above with the iconic image of Devi killing Mahishaasura.
The grateful devas then praise and extol Devi with their hymns in chapter 4. Chapter 5 starts with the famous hymn, Yaa Devee sarva bhooteshu. This hymn was sung to plead with Devi to kill the two demon brothers Shumbha and Nishumbha who had conquered the three worlds and vanquished the devas. The metaphorical significance of Devi Mahatmyam and the deeper meaning of the killing of the various demons has been discussed in detail in by Dr.
Satya Page Prakash Choudhary, click here, or go to the link given http: The story begins as follows in chapter 2. The sage says, When Mahishaasura was the king of the asuras and Indra the king of the devas, there was a great battle between the two devas and asura that lasted for a full one hundred years. The devas were vanquished and they, headed by Brahma went to visit Lord Shiva and Mahavishnu.
The two heard the plight of the devas and got visibly angry as seen from the frowns on their faces. Then a great light issued forth from the face of Vishnu as well as Shiva and Brahma. A great light also issued from the bodies of Indra and the other devas. All of these lights united into one female form.
Different parts of Her body were manifested from these lights, such as Shivas light which became the face, Vishnus light her arms, Brahmas light her feet, Indras light her waist and so on. The devas experienced immense joy when they looked at Her. The Shiva presented a trident to Her, which came from his own trident and Vishnu a discus chakra which came from his own discus. Other devas likewise gave Her various choice weapons.
Others gave Her various choice ornaments. Kaala Time gave Her a sword and a shield, the Milk Ocean gave Her a necklace made of undecaying jewels, Kubera the lord of wealth a drinking cup which was ever full of wine and so on.
Honored in this way by all the devas, She laughed aloud aTTaa haasam again and again and sound of Her laughter turned into a mighty roar that made all the worlds tremble. The devas and rishis sages were happy and all said Jaya, Jaya, victory to you, victory to you when they saw the devi seated on a lion, which became Her vehicle.
The sages bowed to Her reverentially and extoled Her with their hymns and praises. Hearing all this uproar, Mahishaasura is wonder struck and exclaimed in wrath, What is this? The sage continued the narration. Then he saw the Devi, who had pervaded all the three worlds. The earth was bent by Her footsteps. Her crown was tearing the sky. The sound issuing from Her bow had filled all the worlds, up Page Then began the battle between the Devi and enemies of the devas, i.
The rest of chapter 2 provides a description of the various generals of Mahishaasuras army, whose names are mentioned, and how they battled Her ferociously. The Devi, Ambika, destroyed them in no time.
Her carrierlion too roared, quivering his mane, and prowled around the battlefield as if searching for the vital breath from the bodies of the asuras. The devas were immensely pleased and showered flowers upon the Devi. Devyaa gaNaish ca taistatra krutam yuddham tathaasuraih l Yathaishaam tushTuvuh Devaah pushpavrushTi mumoca divi ll. Chapter 3: Killing of Mahishaasura Dear All: Chapter 2 of the Devi Mahatmyam describes how Mahishaasura gained lordship over the devas after a great battle which lasted for years.
The devas then went to the abode of Shiva and Vishnu to plead for help. The chapter then describes the creation of the Devi from the light that emerged from Lord Shiva, Mahavishnu, Brahma, and the other devas.
They then gave the Devi their choicest weapons and ornaments. The Devis aTTaahaasam loud laughter struck terror in the hearts of the asuras. Mahishaasura rushed forth with his armies to battle Devi.
The Devi was seated on a lion and even the roar of lion and the quivering of his body terrorized the asuras. The story continues in chapter 3 which ends with the killing of Mahishaasura himself. The rishi sage Medhas who is narrating the story to King Surata and the merchant Samadhi said, Cikshura, the general of Mahishaasuras army, saw that their troops were being killed Devi rushed forth to battle Her and attacked Her with a shower of arrows.
The Devi cut asunder his arrows, killed his horses, split his bow and banner, and broke his chariot. The asura then rushed with his sword and smote the head of Devis lion with it and also struck Devis left arm with his sword.
But, this sword broke into pieces when it struck Devi. The the asura hurled a spike shoolam, like a spear at Devi and that too was shattered by Devi into a hundred pieces and also killed Cikshura. Then came Caamara to battle Devi, who also hurled his spear at Her.
Devi dismissed it with just a whoop humkaara , the roaring breath emanating from the nostrils. Caamara was mounted on an elephant for the battle and Devis lion pounced upon the elephant and the two lion and elephant battled fiercely. The lion then struck Caamara with his paw and killed him. Then Mahishaasura himself rushed to battle Devi. He attacked some of Devis troops with the blows of his muzzle.
He stomped some with his hooves the buffalo form and poked others with his horns and still others with the blast of his breath. He pounded the earth with his hooves, hurled mountains with his horns and bellowed terribly.
This enraged Devi and She displayed Her wrath in order to kill him. She hurled Her noose and bound him. But Mahishaasura quit his buffalo form and turned into a lion. Then he turned into a human and attacked Devi with his sword.
When the Devi chopped him off with Her arrows, he turned into an elephant and roared loudly. Devi cut off the trunk of the elephant and the asura then turned into his buffalo form again and literally shook up the three worlds with his buffalo body. The Devi was enraged and started drinking the divine wine in Her cup. She drank again and again and laughed and Her eyes turned red.
The asura demon also roared and was intoxicated and hurled mountains at Devi which got pulverized instantly. Then in a final challenge the Devi said, Roar, roar, O. Very soon, when I will kill you, the devas will be roaring right here. Devi uvaaca Garja garja kshanam mooDha madhu yaavat pibaamyaham l Mayaa tvayi hatEtraiva garjayishyantyaashu Devataahaa ll 3.
The asuras true form half emerged by this action of Devi and he continued to fight Her in this half revealed form ardha nishkranta, verses 41 and The Devi chopped off his head with Her Great sword. The entire asura army cried in consternation and they all perished.
The devas all exulted in the heavens with the triumphant killing of Mahishaasura by Devi. They all started extoling and praising Devi, along with all the divine rishis. The Gandharvas started singing and the apsara bevies started dancing with great joy.
TushTuvustaam suraa Deveem saha divyaih maharshibhih l Jagur gandharva patayo nanrutush caapasro gaNaah ll 3. Page Esoterically speaking, the conquest of Mahishaasura represents the next step in our path to liberation Mukti or Moksha. The first step is the conquest of our tamo guna the mode of ignorance , which is like the dirt from which Madhu and KaiTabha arose. But that is not enough. Even with the conquest of ignorance, we still have to overcome many desires see also article by Swami Krishnananda, click here.
And they take different forms - like Mahishaasura who kept transforming from a buffalo, to a lion, to a man, to an elephant, and then back to a buffalo.
When one desire is fulfilled another springs and takes it place. There is a never ending transformation and multiplication of multifarious desires. This is called Vikshepa Shakti and it rooted in called Rajo guna the mode of passion. The mind is being continuously tossed around, like Mahishasura was tossing himself around in the battle with Devi and taking many different forms.
The conquest of this rajo guna is also mentioned by Krishna in chapter 3, verse 47, of the Gita. He tells Arjuna that kama and krodha, the product of rajo guna, these impel us into sinful activities Mahaapaapmaa.
Know them to be your true enemies viddhi enam iha vairiNam. Kaama esha krodha esha rajo guna samudbhavah l MahaashanO Mahaapaapmaa viddhyenam iha vairiNam ll 3. Chapter 5 includes the verses from No.
Each verse goes as: Yaa Devi Sarvabhooteshu. Chapter 4: