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·THE DEVİ-MAHĀTMYA
OR
ŚRI DURGA-SAPTAŚATĪ
(700 MANTRAS ON SRI DURGA
SVAMI JAGADIS-VARANANDA
SRI RAMAKRISHNA MATH
MADRAS 4

·*** 2.4M KLIEN TH
ALL RIGHTS RESERVED)
IST EDITION
XXII-8-53
PRINTED AT
TEX B. N. X. PRESS LID.
MADRASI

·PUBLISHER'S NOTE We have much pleasure in presenting to our readers the English translation of the Devi-mahatmya or Durga-Saptašati, popularly known as Capai. The original text has been printed in Devanagari type with running lucid English translation. Footnotes have been added wherever necessary. This is a valuable and important addition to our Sanskrit Scriptures series. There has been a consistent demand from many a friend to publish the English translation of the above book. Svāmi Jagadīśvarananda who had already rendered into Bengali different editions of Gita and Candi, has kindly translated it into English which has been revised by Dr. V. Raghavan, M.A., Ph.D., Head of the Department of Sanskrit, University of Madras, and thoroughly edited by Svāmi Ādidevānanda, Head of the Ramakrishna Ashrama, Mangalore. Our sincere thanks go to them. The Candi is divided into 13 chapters and consists of 700 mantras and hence it is called the Saptašati. Three aspects of the Divine Mother have been depicted in the book and they are (1) Mabākali (Chapter I), (2) Mahālakṣmi (Chapters II to IV) and (3) Mahāsarasvati (Chapters V to XIII) and meditation on each of them has been added with English translation. The whole of the Davi-mahatmya is chanted on sacred occasions, especially during the Durga Puja (Navaratri). For the sake of Parayana (chanting the whole Māhātmya of the Devi) we have added Dhyāna (meditation on Candikā), Argala-Stotra, Kilaka-stotra and

·Devi-Kayaca ali salutations to Candika) in the begin.
mis And Aparli5.-Kanipara-Stotra hyma for for.
qiteness fo: omissions and WTODG reading) and Devi.
$akta at the end.
Those who intend to do the Parayana are to chant
the whole book iron the beginning to the end.
This is our iurst attempt to publish separately the
Deri. E Itny2 with English translation.
We pray to
the Divine Mother to sãower Her blessings on those
who will read this Māhātmya with Sraddha.
RI SAXAIRISHNA MATE,
PUBLISHER
IST IUGOST. 1753.

·PREFACE Tevi-mabātmya, otherwise called Durgasaptasati or the Candi is a sacred text used by the Hindus for daily chanting like the Gita. My Bengali rendering of the Devi-mahatmya, published by the Udbodhan Office of Calcutta has already undergone several editions. Its popularity in Bengali has encouraged me to undertake the present English translation whose want has bees, for long, keenly felt by the English knowing public. This edition is meant for them. I have freely utilised the translations of Manmathanath Dutta of Calcutta and F. E. Pargiter who have translated into English the whole of the Markandeya Purana of which the thirteen cantos from LXXXI to XCIII form the Devi-mahatmya. Pargiter's translation was published in 1899 by the Royal Asiatic Society of Bengal, Calcutta. I have mainly followed Pargiter, but here and there I have differed from him, as well as from Dutta. A good Hindi rendering also has been consulted. The translation made in this book is literal as far as practicable and I hope, will help the reader to understand the original Sanskrit. The hymns to the Devi in the cantos I, IV, V & XI are so sweet and sublime that they should, if possible, be chanted in the original. Footnotes are given from the commentaries to clarify difficult terms and proper names. To call on God as Mother is a most characteristic feature of Hinduism. Sri Ramakrishna has shown in his life that to adore God in this way is best suited for this ·vi age. Mother-worshippers like Ramaprasad, Kanalakanta and other also have inspired Bengal with this doctrine. Bengali Hindus are beside themselves with joy at the time of the autumnal festival of the Mother, when the Mother is worshipped for four days contimaously in hundreds of earthen images. The Devi. mahatmya is chanted as part of the worship. Devicult and Devi-nähatmya are popular all over India, but their hold over Bengal is unique. Through the English works and translations of the Tantrika Texts of Sir John Woodroffe and through the Life and Teachings of Sri Ramakrishna the doctrine of God as Mother has spread throughout the religious world. My humble efforts will be amply rewarded if this translation enables the English-knowing readers to understand and enjoy the work which is one of the most important texts of this cult. SVĀMI JAGADISVARĀNANDA

·श्रीश्रीचण्डिकाध्यानम्
ॐ बन्धूककुसुमाभासां पञ्चमुण्डाधिवासिनीम् ।
स्फुरच्चन्द्रकलारत्नमुकुटां मुण्डमालिनीम् ॥
त्रिनेत्रां रक्तवसनां पीनोन्नतघटस्तनीम् ।
पुस्तकं चाक्षमालां च वरं चाभयकं ऋमान् ।।
दधतीं संस्मरेन्नित्यमुत्तराम्नायमानिताम् ।
अथवा
या चण्डी मधुकैटभादिदैत्यदलनी या माहिषोन्मूलिनी
या धूम्रक्षणचण्डमुण्डमथनी या रक्तबीजाशनी।
शक्तिः शुम्भनिशुम्भदैन्यदलनी या सिद्धिदात्री परा
सा देवी नवकोटिमूर्तिसहिता मां पातु विश्वेश्वरी ॥

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·अथ अर्गलास्तोत्रम्
ॐ नमश्चण्डिकायै
मार्कण्डेय उवाच
ॐ जय त्वं देवि चामुण्डे जय भूतापहारिणि ।
जय सर्वगते देवि कालरात्रि नमोऽस्तु ते ॥१॥
जयन्ती मङ्गला काली भद्रकाली कपालिनी ।
दुर्गा शिवा क्षमा धात्री स्वाहा स्वधा नमोऽस्तु ते ॥२॥
मधुकैटभविध्वंसि विधातृवरदे नमः ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥३॥
महिषासुरनिनाशि भक्तानां सुखदे नमः ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥४॥
धूम्रनेत्रवधे देवि धर्मकामार्थदायिनि ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ ५॥
रक्तबीजवघे देवि चण्डमुण्डविनाशिनि ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥६॥
निशुम्भशुम्भनिर्नाशि त्रैलोक्यशुमदे नमः ।
रूपं देहि जयं देहि यशो देहि द्विषो बहि॥७॥

·वन्दितावियुगे देवि सर्वसौभाग्यदायिनि । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ ८॥ अचिन्त्यरूपचग्नि सर्वशत्रुविनागिनि । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥९॥ ननेभ्यः सर्वदा भक्त्या चापर्ण दुरितापहे । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥१०॥ म्तुवद्भयो भक्तिपूर्व त्वां चण्डिके व्याधिनाशिनि । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥११॥ चण्डिके सततं युद्धे जयन्ति पापनाशिनि । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ १२ ॥ देहि सौभाग्यमारोग्यं देहि देवि परं सुखम् । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥१३॥ विधेहि देवि कल्याण विधेहि विपुलां श्रियम् । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ १४ ॥ विवेहि द्विषतां नाशं विधेहि बलमुच्चकैः। रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥१५॥ सुरासुरशिरोस्वनिधृष्टचरषेऽम्बिके । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥१६॥ विद्यावन्त यशस्वन्तं लक्ष्मीवन्तश्च मां कुरु । देहि बर्ष देहि यशो देहि द्विषो जहि ॥१७॥ - ·देवि प्रचण्डदोर्दण्डदैन्यदपनिषदिनि । रूपं देहि जयं देहि यशो देहि द्विपो जहि ॥ १८ ॥ प्रचण्डदैत्यदर्पघ्ने चण्डिके प्रणनाय मे । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ १९ ॥ चतुर्भुने चतुर्वक्त्रसंन्नुले परमेश्वरि । रूपं देहि जयं देहि यशो देहि द्विपो जहि ॥ २० ॥ कृष्णेन संस्तुने देवि शश्वद्भक्त्या मदाम्बिके । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥२१॥ हिमाचलमुतानाथसंस्तुते परमेश्वरि । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ २२ ॥ इन्द्राणीपतिसद्भावपूजिने परमेश्वरि । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ २३ ॥ देवि भक्तजनोदामदत्तानन्दोदयेऽम्बिके । रूपं देहि जयं देहि यशो देहि द्विपो जहि ॥ २४ ॥ भार्या मनोरमां देहि मनोवृत्तानुमारिणीम् । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥२५॥ तारिणि दुर्गसंसारसागरस्याचलोद्भवे । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥२६॥ इदं स्तोत्रं पठित्वा तु महास्तोत्रं पठेन्नरः । सप्तशती समाराध्य वरमामोति दुर्लभम् ॥ २७ ॥ इति श्रीमार्कण्डेयपुराणे अर्गलास्तो समास

·अथ कीलकम्तोत्रम्
नमश्चण्डिकायै
मार्कण्डेय उवाच
ॐ विशुद्धज्ञानदेहाय त्रिवेदीदिव्यचक्षुषे ।
श्रेयाप्राप्तिनिमित्ताय नमः सोमावारिणे ॥ १ ॥
सर्वमेतद्विजानीयान्मन्त्राणामपि कीलकम् ।
सोऽपि क्षेममवाप्नोति मततं जप्यतत्परः ॥ २ ॥
सिद्धयन्त्युच्चटनादीनि कमाणि सकलान्यपि ।
एतेन स्तुवतां देवीं स्तोत्रवृन्देन भक्तितः ॥३॥
न मन्त्रो नौषध तस्य न किश्चिदपि विद्यते ।
विना जप्येन सिद्धयेत्तु सर्वमुच्चाटनादिकम् ॥४॥
समत्राभ्यपि सेत्स्यन्ति लोकशङ्कामिमां हरः ।
कृत्वा निमन्त्रयामास सर्वमेवमिदं शुभम् ॥ ५
स्तोत्रं वै चण्डिकायास्तु तच्च गुह्यं चकार सः।
समाप्नोति स पुण्येन तां यथावनिमन्त्रणाम् ॥६॥
सोषि क्षेममवाप्नोति सर्वमेव न संशयः ।
अन्याय का चतुर्दश्यामष्टम्या का समाहितः॥७॥

·ददाति प्रतिगृह्णाति नान्यथपा प्रसीदनि । इत्थं रूपेण कालेन महादेवेन कीलितम् ॥ ८ ॥ यो निष्कीलां विधानां चण्डी जपति निन्याः । स सिद्धः म गणः सोऽथ गन्धवों जायते ध्रुवम् ॥९॥ न चैवापाटवं तस्य भयं कापि न जायते । नापमृत्युवशं याति मृते च मोक्षमाप्नुयात् ॥ १० ॥ ज्ञात्वा प्रारभ्य कुर्वीत ह्यकुवाणो विनश्यति । ततो ज्ञात्वैव सम्पूर्णमिदं प्रारभ्यते बुधैः ॥ ११ ॥ सौभाग्यादि च यत्किञ्चिद् दृश्यते ललनाजने । तत्सर्व तत्प्रसादेन तेन जप्यमिदं शुभम् ॥ १२ ॥ शनैस्तु जप्यमानेऽस्मिन् स्तोत्रे सम्पत्तिरुचकैः । भवत्येव समग्रापि ततः प्रारभ्यमेव तत् ॥ १३ ॥ ऐश्वर्य तत्प्रसादन सौभाग्यारोग्यमेव च । शत्रुहानिः परो मोक्षः स्तूयते मा न किं जनः ॥१४॥ चण्डिकां हृदयेनापि यः स्मरेत् सततं नरः । हृद्यं काममवामोति हृदि देवी सदा वसेत् ॥१५॥ अप्रतोऽमुं महादेवकृतं कीलकवारणम् । निष्कीलञ्च तथा कृत्वा पठितव्यं समाहितैः ॥१६॥ इति श्रीभगवत्याः कीलकस्तोत्रं समात्रम्

·अथ देवीकवचम्
ॐ नमश्चण्डिकायै
मार्कण्डेय उवाच
ॐ यद्गुह्यं परमं लोके सर्वरक्षाकरं नृणाम् ।
यन्न कस्यचिदाख्यातं तन्मे ब्रूहि पितामह ॥ १॥
ब्रह्मोवाच
अस्ति गुह्यतमं विप्र सर्वभूतोपकारकम् ।
देव्यास्तु कवचं पुण्यं तच्छृणुष्व महामुने ॥२॥
प्रथमं शैलपुत्रीति द्वितीयं ब्रह्मचारिणी।
तृतीयं चन्द्रघण्टेति कूष्माण्डेति चतुर्थकम् ॥३
पञ्चमं स्कन्दमातेति षष्ठं कात्यायनी तथा।
सप्तमं कालरात्रिश्च महागौरीति चाष्टमम् ॥ ४ ॥
नवमं सिद्धिदात्री च नवदुर्गाः प्रकीर्तिताः ।
उक्तान्येतानि नामानि ब्रह्मणैव महात्मना ॥५॥
अग्निना दह्यमानास्तु शत्रुमध्यगता रणे ।
विषमे दुर्गमे चैव भयाताः शरणं गताः ॥६॥
न तेषां जायते किश्चिदशुभं रणसङ्कटे ।
आपदं न च पश्यन्ति शोकदुःखभयङ्करीम् ॥ ७॥

·यैस्तु भक्त्या स्मृता नित्यं तेषां वृद्धिः प्रजायते ।
ये त्वां स्मरन्ति देवेशि रक्षसि तान संशयः ॥८॥
प्रेतसंस्था तु चामुण्डा वाराही महिषासना ।
ऐन्द्री गजसमारूढा वैष्णवी गरुडासना ॥९॥
नारसिंही महावीर्या शिवदूती महाबला ।
माहेश्वरी वृषारूढा कौमारी शिखिवाहना ॥१०॥
लक्ष्मीः पद्मासना देवी पद्महस्ता हरिप्रिया ।
श्वेतरूपधरा देवी ईश्वरी वृषवाहना ॥११॥
ब्राह्मी हंससमारूढा सर्वाभरणभूषिता ।
इत्येताः मातरः सर्वाः सर्वयोगसमन्विताः ॥ १२ ॥
नानाभरणशोभाब्या नानारत्नोपशोभिताः ।
श्रेष्ठैश्च मौक्तिकैः सर्वा दिव्यहारप्रलम्बिभिः ॥ १३ ॥
इन्द्रनीलैमहानीलैः पद्मरागैः सुशोभनैः ।
दृश्यन्ते रथमारूढा देव्यः क्रोधसमाकुलाः ॥ १४ ॥
शङ्ख चक्र गदां शक्तिं हलं च मुसलायुधम् ।
खेटकं तोमरं चैव परशुं पाशमेव च ॥ १५ ॥
कुन्तायुधं त्रिशूलं च शाङ्गमायुधमुत्तमम् ।
दैत्यानां देहनाशाय भक्तानामभयाय च ॥ १६ ॥
धारयन्त्यायुधानीत्थं देवानां च हिताय वै ।
नमस्तेऽस्तु महारौद्रे महाघोरपराक्रमे ॥ १७ ॥

·vi
महाबले महोत्साहे महाभयविनाशिनि ।
त्राहि मां देवि दुष्प्रेक्ष्ये शत्रूणां भयवर्धिनि ॥१८॥
प्राच्या रक्षतु मामैन्द्री आग्नेय्यामग्निदेवता।
दक्षिणेऽवतु वाराही नैर्ऋत्यां खङ्गधारिणी ॥ १९ ॥
प्रतीच्यां वारुणी रक्षेद्वायव्यां मृगवाहिनी ।
उदीच्यां पातु कौबेरी ईशान्यां शूलधारिणी ॥२०॥
ऊर्ध्व ब्रह्माणी मे रक्षेदधस्ताद्वैष्णवी तथा ।
एवं दश दिशो रक्षेचामुण्डा शववाहना ॥ २१ ॥
जया मामग्रतः पातु विजया पातु पृष्ठतः ।
अजिता वामपार्श्वे तु दक्षिणे चापराजिता ॥ २२ ॥
शिखां मे द्योतिनी रक्षेदुमा मूर्ध्नि व्यवस्थिता ।
मालाधरी ललाटे च भ्रुवौ रक्षेद्यशस्विनी ॥ २३ ॥
नेत्रयोश्चित्रनेत्रा च यमघण्टा तु पार्श्वके ।
त्रिनेत्रा च त्रिशूलेन भ्रुवोर्मध्ये च चण्डिका ॥२४॥
शलिनी चक्षुषोर्मध्ये श्रोत्रयोारवासिनी ।
कपोलौ कालिका रक्षेत् कर्णमूले तु शङ्करी ॥२५॥
नासिकायां सुगन्धा च उत्तरोष्ठे च चर्चिका ।
अधरे चामृताबाला जिह्वायां च सरस्वती ॥२६॥
दन्तान् रक्षतु कौमारी कण्ठदेशे तु चण्डिका ।
घण्टिकां चित्रघण्टा च महामाया च तालुके ॥२७॥

·xvi
कामाक्षी चिबुकं रक्षेद्वाचं मे सर्वमङ्गला ।
ग्रीवायां भद्रकाली च पृष्ठवंशे धनुर्धरी ॥ २८ ॥
नीलग्रीवा बहिः कण्ठे नलिकां नलकूबरी ।
स्कन्धयोः खङ्गिनी रक्षेत् बाहू मे वज्रधारिणी ॥२९॥
हस्तयोर्दण्डिनी रक्षेदम्बिका चाङ्गुलीषु च ।
नखाञ्छूलेश्वरी रक्षेत् कुक्षौ रक्षेन्नरेश्वरी ॥३०॥
स्तनौ रक्षेन्महादेवी मनःशोकविनाशिनी ।
हृदये ललिता देवी उदरे शूलधारिणी ॥ ३१ ॥
नाभौ च कामिनी रक्षेद् गुह्यं गुह्येश्वरी तथा ।
मेट्रं रक्षतु दुर्गन्धा पायु मे गुह्यवाहिनी ॥ ३२ ॥
कल्यां भगवती रक्षेदूरू मे मेघवाहना।
जो महाबला रक्षेत् जानू माधवनायिका ॥३३॥
गुल्फयोनारसिंही च पादपृष्ठे तु कौशिकी ।
पादाङ्गुलीः श्रीधरी च तलं पातालवासिनी ॥ ३४ ॥
नखान् दंष्टकराली च केशांश्चैवोकेशिनी ।
रोमकूपेषु कौमारी त्वचं योगीश्वरी तथा ॥३५॥
रक्तमजावसामांसान्यस्थिमेदांसि पार्वती ।
अन्त्राणि कालरात्रिश्च पित्तं च मुकुटेश्वरी ॥३६ ॥
पद्मावती पद्मकोशे कफे चूडामणिस्तथा ।
ज्वालामुखी नखज्वालामभेद्या सर्वसन्धिषु ॥३७॥

·Xvu
शुक्रं ब्रह्माणी मे रक्षेच्छायां छत्रेश्वरी तथा ।
अहङ्कारं मनो बुद्धिं रक्षेन्मे धर्मधारिणी ॥ ३८ ॥
प्राणापानौ तथा व्यानमुदानं च समानकम् ।
वज्रहस्ता च मे रक्षेत् प्राणान् कल्याणशोभना ॥३९ ।
रसे रूपे च गन्धे च शब्दे स्पर्शे च योगिनी ।
सत्त्वं रजस्तमश्चैव रक्षेन्नारायणी सदा॥४०॥
आयू रक्षतु वाराही धर्म रक्षतु पार्वती ।
यशः कीर्ति च लक्ष्मी च सदा रक्षतु वैष्णवी ॥४१॥
गोत्रमिन्द्राणी मे रक्षेत् पशून् रक्षेच्च चण्डिका ।
पुत्रान् रक्षेन्महालक्ष्मीर्भार्यां रक्षतु भैरवी ॥ ४२ ॥
धनेश्वरी धनं रक्षेत कौमारी कन्यकां तथा ।
पन्थानं सुपथा रक्षेन्मार्ग क्षेमङ्करी तथा ॥ ४३ ॥
राजद्वारे महालक्ष्मीविजया सततं स्थिता ।
रक्षाहीनं तु यत् स्थानं वर्जितं कवचेन तु ॥४४॥
तत्सर्व रक्ष मे देवि जयन्ती पापनाशिनी।
सर्वरक्षाकरं पुण्यं कवचं सर्वदा जपेत् ॥ ४५ ॥
इदं रहस्यं विप्रर्षे भक्त्या तव मयोदितम् ।
पादमेकं न गच्छेत् तु यदीच्छेच्छुभमात्मनः ॥४६॥
कवचेनावृतो नित्यं यत्र यत्रैव गच्छति ।
तत्र तत्रार्थलाभश्च विजयः सार्वकालिकः ॥४७॥

·यं यं चिन्तयते कामं तं तं प्रामोति निश्चितम् ।
परमैश्वर्यमतुलं प्राप्स्यते भूतले पुमान् ॥४८॥
निर्भयो जायते मर्त्यः सङ्गामेष्वपराजितः ।
त्रैलोक्ये तु भवेत्पूज्यः कवचेनावृतः पुमान् ॥ ४९ ॥
इदं तु देव्याः कवचं देवानामपि दुर्लभम् ।
यः पठेत्प्रयतो नित्यं त्रिसन्ध्यं श्रद्धयान्वितः ॥ ५० ॥
दैवीकला भवेत्तस्य त्रैलोक्ये चापराजितः ।
जीवेद्वर्षशतं साग्रमपमृत्युविवर्जितः ॥ ५१ ॥
नश्यन्ति व्याधयः सर्वे लूताविस्फोटकादयः ।
स्थावरं जङ्गमं चैव कृत्रिमं चैव यद्विषम् ॥ ५२ ।।
अभिचाराणि सर्वाणि मन्त्रयन्त्राणि भूतले ।
भूचराः खेचराश्चैव कुलजाश्चौपदेशिकाः ॥ ५३ ॥
सहजा कुलजा माला डाकिनी शाकिनी तथा ।
अन्तरिक्षचरा घोरा डाकिन्यश्च महारवाः ॥ ५४॥
ग्रहभूतपिशाचाश्च यक्षगन्धर्वराक्षसाः ।
ब्रह्मराक्षसवेतालाः कूष्माण्डा भैरवादयः॥ ५५ ॥
नश्यन्ति दर्शनात्तस्य कवचेनावृतो हि यः ।
मानोन्नतिर्भवेद्राज्ञस्तेजोवृद्धिः परा भवेत् ॥५६॥
यशोवृद्धिर्भवेत् पुंसां कीर्तिवृद्धिश्च जायते ।
तस्मात् जपेत् सदा भक्तः कवचं कामदं मुने ॥ ५७॥

·जपेत् सप्तशती चण्डी कृत्वा तु कवचं पुरा । निर्विघ्नेन भवेत् सिद्धिश्चण्डीजपसमुद्भवा ॥ ५८॥ यावद्भूमण्डलं धत्ते सशैलवनकाननम् । तावत्तिष्ठति मेदिन्यां सन्ततिः पुत्रपौत्रिकी ॥ ५९ । देहान्ते परमं स्थानं सुरैरपि सुदुर्लभम् । प्रामोति पुरुषो नित्यं महामायाप्रसादतः ॥६०॥ तत्र गच्छति गत्वासौ पुनश्चागमनं नहि । लभते परमं स्थानं शिवेन समतां व्रजेत् ॥ ६१ ॥ इति श्रीमार्कण्डेयपुराणे हरिहरब्रह्मविरचित देवीकवचं समाप्तम्

·देवीमाहात्म्यम्
(श्रीदुर्गासप्तशती)
THE DEVI MAHATMYA
(700 SLOKAS ON SRI DURGA)

·अथ प्रथमचरित्रम्
महाकालीध्यानम्
खड्गं चक्रगदेषुचापपरिधान् शूलं भुशुण्डी शिरः
शङ्ख सन्दधतीं करैस्त्रिनयनां सर्वाङ्गभूषावृताम् ।
यां हन्तुं मधुकैटभौ जलजस्तुष्टाव सुप्ते हरौ
नीलाश्मद्युतिमास्यपाददशकां सेवे महाकालिकाम् ।।
MEDITATION OF MAHĀKĀLI
I resort to Mabākāli, who has ten faces, ten legs and holds
in her hands the sword, disc, mace, arrows, bow, club, spear,
missile, human head and onch, 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 Visnu was in (mystic) sleep.

·ॐ नमश्चण्डिकायै ॐ ऐं मार्कण्डेय उवाच ॥१॥ सावर्णिः सूर्यतनयो यो मनुः कथ्यतेऽष्टमः । निशामय तदुत्पत्तिं विस्तराद्गदतो मम ॥२॥ महामायानुभावेन यथा मन्वन्तराधिपः । स बभूव महाभागः सावर्णिस्तनयो रवेः॥३॥ 1-3. Markandeya said (to his disciple, Krasustuki Bhaguri): Savarni', son of Surya, is called the eighth Manu?. Listen, while I describe in detail about his birth, how Savarni, illustrious son of Surya, became the lord of the (eighth) Manvantara by the grace of Mahamayas. 1. Sāvarni was so called because he was the son of Savarna, Sürya's wife. He became King Suratha in the second (Svarocisa) manvantara. 2. One cycle of creation is divided into fourteen manyantaras. The period ruled over by one Manu is called a Manyantara. There are therefore fourteen Manus as follows: Syāyambhuva, Swarocisa, Uttama, Tamasau, Raivatar, Caksusa; Vaivasvata, Savarni, Daksha-savarni, Brahma-savarni, Dharma-savarni, Rudrasavarni, Deva-savarni, and Indra-savarni. 3. One of the names of the Divine Mother.

·देवीमाहात्म्यम् स्वारोचिषेऽन्तरे पूर्व चैत्रवंशसमुद्भवः । सुरथो नाम राजाभूत्समस्ते क्षितिमण्डले ॥४॥ तस्य पालयतः सम्यक् प्रजाः पुत्रानिवौरसान् । बभूवुः शत्रवो भूपाः कोलाविध्वंसिनस्तदा ॥५॥ तस्य तैरभवद्युद्धमतिप्रवलदण्डिनः । न्यूनैरपि स तैयुद्धे कोलाविध्वंसिभिर्जितः ॥६॥ ततः स्वपुरमायातो निजदेशाधिपोऽभवत् । आक्रान्तः स महाभागस्तैस्तदा प्रवलारिभिः ॥७॥ 4-5. In former times there was a king named Suratha, born of the Caitra dynasty, ruling over the whole world in the period of Svarocişa. He protected his subjects duly like his own children. At that time the kings, who were the destroyers of the Kolāsó, became his enemies. 6-7. 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 own country. Then that illustrious king was attacked by those powerful enemies. 4. Caitra is said to be the first son of Svarocişa. 5. The word Kolavidhvamsinah is variously explained by the commentators. Pargiter explains the word "enemies in alliance with Kolas. Kolas may refer to the aborginal race of Kolas, whose descendents are even now living in some parts of India."

·प्रथमोऽध्यायः अमात्यैर्वलिभिर्दुष्टेदुर्बलस्य दुरात्मभिः । कोशो बलं चापहतं तत्रापि स्वपुरे ततः ॥८॥ ततो मृगयाव्याजेन हृतस्वाम्यः स भूपतिः । एकाकी हयमारुह्य जगाम गहनं वनम् ॥ ९॥ स तत्राश्रममद्राक्षीहिजवर्यस्य मेधसः। प्रशान्तः श्वापदाकीर्णं मुनिशिष्योपशोभितम् ॥१०॥ तस्थौ कञ्चित्स कालं च मुनिना तेन सत्कृतः। इतश्चेतश्च विचरंस्तस्मिन् मुनिवराश्रमे ॥ ११ ॥ सोऽचिन्तयत्तदा तत्र ममत्वाकृष्टमानसः ॥ १२ ॥ 8-9. 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 his sovereignty, the king left alone on horse-back for a dense forest, under the pretext of hunting. 10-11. 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. 12-16. There then overcome with attachment, he fell into the thought, 'I do not know whether the ·६ देवीमाहात्म्यम् मत्पूर्वैः पालितं पूर्व मया हीनं पुरं हि तत् । मद्भूत्यैस्तैरसद्वृत्तैर्धर्मतः पाल्यते न वा ॥ १३ ॥ न जाने स प्रधानो मे शूरो हस्ती सदामदः । मम वैरिवशं यातः कान् भोगानुपलप्स्यते ॥ १४ ॥ ये ममानुगता नित्यं प्रसादधनभोजनैः। अनुवृत्ति ध्रुवं तेऽय कुर्वन्त्यन्यमहीभृताम् ॥ १५ ॥ असम्यग्व्ययशीलैस्तैः कुर्वद्भिः सततं व्ययम् । सञ्चितः सोऽतिदुःखेन क्षयं कोशो गमिष्यति ॥ १६ ॥ एतच्चान्यच्च सततं चिन्तयामास पार्थिवः । तत्र विनाश्रमाभ्याशे वैश्यमेकं ददर्श सः ॥१७॥ 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. 17-19. Near the hermitage of the Brāhmaṇa he saw a merchant, and asked him : Ho! Who are you?

·प्रथमोऽध्यायः स पृष्टस्तेन कस्त्वं भो हेतुवागमनेऽत्र कः। सशोक इब कस्मात्त्वं दुर्मना इव लक्ष्यसे ॥ १८ ॥ इत्याकर्ण्य वचस्तस्य भूपतेः प्रणयोदितम् । प्रत्युवाच स तं वैश्यः प्रश्रयावनतो नृपम् ॥ १९ ॥ वैश्य उवाच ॥२०॥ समाधिनाम वैश्योऽहमुत्पन्नो धनिनां कुले । पुत्रदारैर्निरस्तश्च धनलोभादसाधुभिः ॥ २१ ॥ विहीनश्च धनैर्दारैः पुत्रैरादाय मे धनम् । वनमभ्यागतो दुःखी निरस्तश्चाप्तबन्धुभिः ॥ २२ ॥ What is the reason for your coming here? Wherefore do you appear as if afflicted with grief and depressed in mind? Hearing this speech of the king, uttered in a friendly spirit, the merchant, bowed respectfully and replied to the king. 20-25. The merchant said: I am a merchant named Samādhi, born in a wealthy family. I have been cast out by my sons and wife, who are wicked through greed of wealth. My wife and sons have misappropriated my riches, and made me devoid of wealth. Cast out by my trusted kinsmen, I have come to the forest grief-stricken. Dwelling here, I do not know anything as regards good or bad of my sons, kinsmen and wife. At present is welfare or ill-luck ·देवीमाहात्म्यम् सोऽहं न वेनि पुत्राणां कुशलाकुशलात्मिकाम् । प्रवृत्तिं स्वजनानां च दाराणां चात्र संस्थितः ॥२३॥ किं नु तेषां गृहे क्षेममक्षेमं किं नु साम्प्रतम् ॥ २४ ॥ कथं ते किं नु सद्वृत्ता दुवृत्ताः किं नु मे सुताः॥२५॥ राजोवाच ॥ २६ ॥ यैर्निरस्तो भवाँल्लुब्धैः पुत्रदारादिभिर्धनैः ॥ २७ ॥ तेषु किं भवतः स्नेहमनुबध्नाति मानसम् ॥ २८ ॥ वैश्य उवाच ॥ २९॥ एवमेतद्यथा प्राह भवानस्महतं वचः । किं करोमि न बध्नाति मम निष्ठुरतां मनः ॥ ३० ॥ यैः सन्त्यज्य पितृस्नेहं धनलुब्धैर्निराकृतः । पतिः स्वजनहार्द च हार्दितेष्वेव मे मनः ॥ ३१ ॥ theirs at home? How are they? Are my sons living good or evil lives? 26-28. The king said: Why is your mind affectionately attached to those covetous folk, your sons, wife and others, who have deprived you of your wealth? 29-34. The merchant said: This very thought has occured to me, just as you have uttered it. What can I do? My mind does not become hard; it bears ·प्रथमोऽध्यायः किमेतन्नाभिजानामि जानन्नपि महामते । यत्प्रेमप्रवणं चित्तं विगुणेष्वपि बन्धुषु ॥ ३२ ॥ तेषां कृते मे निःश्वासो दौमनस्यं च जायते ॥३३॥ करोमि कि यन्न मनस्तेष्वप्रीतिषु निष्ठुरम् ॥३४॥ मार्कण्डेय उवाच ॥३५॥ ततस्तौ सहितौ विप्र तं मुनिं समुपस्थितौ ॥ ३६ ॥ समाधिर्नाम वैश्योऽसौ स च पार्थिवसत्तमः ॥ ३७॥ कृत्वा तु तौ यथान्यायं यथार्ह तेन संविदम् । उपविष्टौ कथाः काश्चिचक्रतुर्वैश्यपार्थिवौ ॥ ३८ ॥ deep affection to those very persons who have driven me out in their greed for wealth, abandoning love for aa father and attachment to one's master and kinsmen. I do not comprehend although, I know it, O noblehearted 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? 35-38. Markandeya said : Then 0 Brahmanas, the merchant Samadhi and the noble king together approached the sage (Medhas); and after observing the ·१० देवीमाहात्म्यम् राजोवाच ॥ ३९॥ भगवंस्त्वामहं प्रष्टुमिच्छाम्येकं बदस्व तत् ॥ ४० ॥ दुःखाय यन्मे मनसः स्वचित्तायत्ततां विना ॥४१॥ ममत्वं गतराज्यस्य राज्याङ्गेष्वखिलेष्वपि । जानतोऽपि यथाज्ञस्य किमेतन्मुनिसत्तम ॥ ४२ ॥ अयं च निकृतः पुत्रारै त्यैस्तथोज्झितः । स्वजनेन च सन्त्यक्तस्तेषु हार्दी तथाप्यति ॥ ४३ ॥ एवमेष तथाहं च द्वावप्यत्यन्तदुःखितौ दृष्टदोपेऽपि विषये ममत्वाकृष्टमानसौ ॥ ४४ ॥ etiquette worthy of him and as was proper, they sat down and conversed (with him) on some topics. 39-45. The king said : Sir, I wish to ask you one thing. Be pleased to reply to it. Without the control of my intellect, my mind is afflicted with sorrow. Though I have lost the kingdom, like an ignorant man-though I know it-I have an attachment to all the paraphernalia of my kingdom. How is this, 0 best of sages ? And this merchant has been disowned by his children, wife and servants, and forsaken by his own people; still he is inordinately affectionate towards them. Thus both he and I, drawn by attachment towards objects whose defects we do know, are ·प्रथमोऽध्यायः तत्केनैतन्महाभाग यन्मोहो ज्ञानिनोरपि । ममास्य च भवत्येषा विवेकान्धस्य मूढता ॥ ४५ ॥ ऋषिरुवाच ॥४६॥ ज्ञानमस्ति समस्तस्य जन्तोविषयगोचरे । विषयाश्च महाभाग यान्ति चैवं पृथक्पृथक् ॥ ४७ ॥ दिवान्धाः प्राणिनः केचिद्रात्रावन्धास्तथापरे । केचिदिवा तथा रात्रौ प्राणिनस्तुल्यदृष्टयः ॥ ४८ ॥ ज्ञानिनो मनुजाः सत्यं किन्तु ते न हि केवलम् । यतो हि ज्ञानिनः सर्वे पशुपक्षिमृगादयः ॥ ४९ ॥ 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.6 46-49. The Rsi said : Sir, every being has the knowledge of objects perceivable by the senses. An 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), 6. It is by the light of descrimination we know the proper nature of things real and unreal.

·देवीमाहात्म्यम् ज्ञानं च तन्मनुष्याणां यत्तेषां मृगपक्षिणाम् । मनुष्याणां च यत्तेषां तुल्यमन्यत्तयोभयोः॥५०॥ ज्ञानेऽपि सति पश्येतान् पतगाञ्छावचञ्चुषु । कणमोक्षाहतान् मोहात्पीड्यमानानपि क्षुधा ॥ ५१ ॥ मानुषा मनुजव्याघ्र साभिलाषाः सुतान् प्रति । लोभात् प्रत्युपकाराय नन्वेतान् किं न पश्यसि ॥५२॥ तथापि ममतावर्ते मोहगते निपातिताः। महामायाप्रभावेण संसारस्थितिकारिणा ॥ ५३॥ for cattle, birds, animals and other creatures also cognize (objects of senses). 50-58. 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 Mahamiyā (the Great Illusion), who makes the existence of the world possible.

·प्रथमोऽध्यायः १३ तन्नात्र विस्मयः कायों योगनिद्रा जगत्पतः । महामाया हरेश्चैषा तया सम्मोद्यते जगत् ॥ ५४॥ ज्ञानिनामपि चेतांसि देवी भगवती हि सा । वलादाकृष्य मोहाय महामाया प्रयच्छति ॥ ५५ ॥ तया विसृज्यते विश्वं जगदेतच्चराचरम् । सैषा प्रसन्ना वरदा नृणां भवति मुक्तये ॥ ५६ ॥ सा विद्या परमा मुक्तेर्हेतुभूता सनातनी ॥ ५७ ॥ संसारबन्धहेतुश्च सैव सर्वेश्वरेश्वरी ॥ ५८ ।। राजोवाच ॥ ५९॥ Marvel not at this. This Mahāmāyā is the Yoganidrā,? of Visnu, the lord of the world. It is by her the world is deluded. Verily she, the Bhagavati, 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. 59-62. The king said: Venerable sir, who is that Devi whom you call Mahāmāyā ? How did she come 7. Yoga-nidrā is the tāmasic power of Hari.

·१४ देवीमाहात्म्यम् भगवन् का हि सा देवी महामायेति यां भवान् । ब्रवीति कथमुत्पन्ना सा कास्याश्च किं द्विज ॥६॥ यत्प्रभावा च सा देवी यत्स्वरूपा यदुद्भवा ॥ ६१ ॥ तत्सर्वं श्रोतुमिच्छामि त्वत्तो ब्रह्मविदां वर ॥ ६२ ॥ ऋषिरुवाच॥ ६३॥ नित्यैव सा जगन्मूर्तिस्तया सर्वमिदं ततम् ॥ ६४ ॥ तथापि तत्समुत्पत्तिर्बहुधा श्रूयतां मम ॥ ६५ ॥ देवानां कार्यसिद्धयर्थमाविर्भवति सा यदा । उत्पन्नेति तदा लोके सा नित्याप्यभिधीयते ॥६६॥ 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. 63-71. The Rsi said: She is eternal, embodied as the universe. By her all this is pervaded. Nevertheless she incarnates in manifold ways; hear it from me. When she manifests herself in order to accomplish the purposes of the devas, she is said to be born in the world, though she is eternal. At the end of a kalpa when the universe was one ocean (with the waters ·प्रथमोऽध्यायः योगनिद्रां यदा विष्णुर्जगत्येकार्णवीकृते । आस्तीर्य शेषमभजत् कल्पान्ते भगवान् प्रभुः ॥ ६७ ॥ तदा द्वावसुरौ घोरौ विख्यातौ मधुकैटभौ । विष्णुकर्णमलोद्भूतो हन्तुं ब्रह्माणमुद्यतौ ॥ ६८ ॥ स नाभिकमले विष्णोः स्थितो ब्रह्मा प्रजापतिः। दृष्ट्वा तावसुरौ चोथौ प्रसुप्तं च जनार्दनम् ॥ ६९ ॥ तुष्टाव योगनिद्रां तामेकाग्रहृदयः स्थितः । विबोधनार्थाय हरेहरिनेत्रकृतालयाम् ॥ ७० ॥ of the deluge)s and the adorable Lord Visnu stretched out on Sesaa and took to mystic slumber, two terrible asuras, the well-known Madhu and Kaitabha, sprung into being from the dirt of Vişnu's ears, sought to slay Brahmă; Brahmā, the father of beings, was sitting in the lotus that (came out) from Visnu's navel. Seeing these two fierce asuras and Janārdana asleep, and with a view to awaken Hari, (Brahma) with concentrated mind extolled Yoganidrā, dwelling in Hari's eyes. The resplendent Lord Bramā extolled the in- 8. Pralaya or deluge overtakes the world at the end of an acon, when rain and rising water submerge the whole earth. Theunified undifferentiated water to which everything is reduced signifies primordial cause. 9. Ananta, lord of serpents who supports the earth, is the Lord's Couch, ·देवीमाहात्म्यम् विश्वेश्वरी जगद्धात्री स्थितिसंहारकारिणीम् । निद्रां भगवतीं विष्णोरतुलां तेजसः प्रभुः ॥ ७१ ॥ ब्रह्मोवाच ॥ ७२ ॥ त्वं स्वाहा त्वं स्वधा त्वं हि वषट्कारः स्वरात्मिका । सुधा त्वमक्षरे नित्ये विधामात्रात्मिका स्थिता ॥७३॥ अर्धमात्रा स्थिता नित्या यानुचार्याविशेषतः । त्वमेव सा त्वं सावित्री त्वं देवजननी परा ॥७४॥ comparable Goddess of Vişnu, Yoganidrā, the queen of cosmos, the supporter of the worlds, the cause of the sustentation and dissolution alike (of the universe). 72-74. Brahmā said: “You are Svāhālo and Svadhāli. You are verily the Vaşatkārala and embodiment of svara18. You are the nector14. 0 eternal and imperishable One, You are the embodiment of the 10. The propitiatory Mantra of the devas uttered when an oblation is poured in the fire for them. 11. The propitiatory mantra of the manes (Pitrs) uttered when offerings are made in ceremonies in honour of departed ancestors. 12. Vaşatkāra in the text signifies Yajña, Vedic sacrifice. 13. Devi is herself the sacrifice and the heaven to be attained through the performance, 14. Sudhā, the food of the depas, signifies immortality.

·प्रथमोऽध्यायः १७ त्वयैतद्धार्यते विश्वं त्वयैतत् सृज्यते जगत् । त्वयैतत् पाल्यते देवि त्वमत्स्यन्ते च सर्वदा ॥ ७५॥ विसृष्टौ सृष्टिरूपा त्वं स्थितिरूपा च पालने । तथा संहतिरूपान्ते जगतोऽस्य जगन्मये ॥ ७६ ॥ महाविद्या महामाया महामेधा महास्मृतिः । महामोहा च भवती महादेवी महासुरी ॥ ७७॥ threefold mātrāls. You are half a mātrā, though eternal. You are verily that which cannot be uttered specifically. You are Sāvitrile and the supreme Mother of the devas. 75-77. 'By you this universe is borne, by you this world is created. 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, 15. Omkāra, made up of a u and me 16. The famous Savitri hymn which occurs in Rgveda, R-2 ·देवीमाहात्म्यम् प्रकृतिस्त्वं च सर्वस्य गुणत्रयविभाविनी । कालरात्रिर्महारात्रिर्मोहरात्रिश्च दारुणा ॥ ७८ ॥ तं श्रीस्त्वमीश्वरी वं हीस्त्वं बुद्धिबोधलक्षणा । लजा पुष्टिस्तथा तुष्टिस्त्वं शान्तिः शान्तिरेव च ॥७९॥ खगिनी शूलिनी घोरा गदिनी चक्रिणी तथा । शङ्खिनी चापिनी बाणभुशुण्डीपरिघायुधा ।। ८० ॥ सौम्या सौम्यतराशेषसौम्येभ्यस्त्वतिसुन्दरी । परापराणां परमा त्वमेव परमेश्वरी ॥ ८१॥ 18 as also the great delusion, the great devi as also indeed the great asurilT. 78-81. You are the primordial cause of everything, bringing into force the three qualities? 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 characterised by knowledge, bashfulness, nourishment, contentment, tranquillity and forbearance. Armed with sword, spear, club, discus, conch, bow, arrows, slings and iron mace, . 17. All powers of good and evil belong to her. Power of good is Hers, as much as powers of evil. 18. Sattva, Rajas and Tamas of which all things are composed.

·प्रथमोऽध्यायः यच्च किञ्चित्वचिद्वस्तु सदसद्वाखिलात्मिके । तस्य सर्वस्य या शक्तिः सा त्वं किं स्तूयसे मया ॥८२|| यया त्वया जगत्स्रष्टा जगत्पातात्ति यो जगत् । सोपि निद्रावशं नीतः कस्त्वां स्तोतुमिहेश्वरः ॥ ८३॥ विष्णुः शरीरग्रहणमहमीशान एव च । कारितास्ते यतोऽतस्त्वां कः स्तोतुं शक्तिमान् भवेत्॥८४॥ सा त्वमित्थं प्रभावैः स्वैरुदारैर्देवि संस्तुता। मोहयैतौ दुराधर्षावसुरौ मधुकैटभौ ॥ ८५॥ 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 Isvarī, beyond the high and low. 82-87. 'And whatever or wherever a thing exists, conscient (real) or non-conscient (unreal), whatever power all that possesses is yourself. 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 Fou? Who is capable of praising you, who have made all of us-Visnu, myself and 19. She is compassionate to those who surrender to her, but terrible to those who disobey and go against her.

·देवीमाहात्म्यम् प्रबोधं च जगत्स्वामी नीयतामच्युतो लघु ॥ ८६ ॥ बोधश्च क्रियतामस्य हन्तुमेतौ महासुरौ ॥ ८७॥ ऋषिरुवाच ॥ ८८॥ एवं स्तुता तदा देवी तामसी तत्र वेधसा । विष्णोः प्रबोधनार्थाय निहन्तुं मधुकैटभौ ॥ ८९ ॥ नेत्रास्यनासिकाबाहुहृदयेभ्यस्तथोरसः । निर्गम्य दर्शने तस्थौ ब्रह्मणोऽव्यक्तजन्मनः ॥ ९० ॥ उत्तस्थौ च जगन्नाथस्तया मुक्तो जनार्दनः । एकार्णवेऽहिशयनात्ततः स ददृशे च तौ ॥९१ ॥ S'iva-take our embodied forms. O Devī, being lauded thus, bewitch these two unassailable asuras Madhu and Kaitabha with your superior powers. Let Visnu, the master of the world, be quickly awakened from sleep and rouse up his nature to slay these two great asuras'. 88-95. The Rşi said: There, the Devī of delusion20 extolled thus by Brahma, the creator, in order to awaken Visņu for the destruction of Madhu and 20. According to the three gunas of Nature, Mahamaya takes three forms, Mahakali, Mahalakshmi, and Mahasaraswati, being Her tamasikar, rajasika, and satbvika forms.

·प्रथमोऽध्यायः मधुकैटभौ दुरात्मानावतिवीर्यपराक्रमौ । क्रोधरक्तेक्षणावत्तुं ब्रह्माणं जनितोद्यमौ ॥ ९२ ॥ समुत्थाय ततस्ताभ्यां युयुधे भगवान् हरिः। पञ्चवर्षसहस्राणि बाहुप्रहरणो विभुः ॥ ९३ ॥ तावप्यतिवलोन्मत्तौ महामायाविमोहितौ ॥ ९४ ॥ उक्तवन्तौ बरोऽस्मत्तो बियतामिति केशवम् ॥९५॥ श्रीभगवानुवाच ॥ ९६॥ भवेतामद्य मे तुष्टौ मम वध्यावुभावपि ॥९७॥ Kaitabha, drew herself out from His eyes, mouth, nostrils, arms, heart and breast, and appeared in the sight of Brahmá of inscrutable birth. Janārdana, 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, endeavouring to devour Brahmā. Thereupon the all-pervading Bhagavān Visņu got up and fought with asuras for five thousand years, using his own arms as weapons. And they, frenzied with their exceeding power, and deluded by Mahāmāyā, exclaimed to Vişnu, 'Ask a boon from us'. 96-98. Bhagavan (Visnu) said : If you are satisfied with me, you must both be slained by me now.

·देवीमाहात्म्यम् किमन्येन वरेणात्र एतावद्धि वृतं मम ॥ ९८ ॥ ऋषिरुवाच ॥ ९९॥ वञ्चिताभ्यामिति तदा सर्वमापोमयं जगत् । विलोक्य ताभ्यां गदितो भगवान् कमलेक्षणः ॥१०० ॥ आवां जहि न यत्रोर्वी सलिलेन परिप्लुता ॥ १०१ ॥ ऋषिरुवाच ॥१०२॥ तथेत्युक्त्वा भगवता शङ्खचक्रगदाभृता । कृत्वा चक्रेण वै छिन्ने जघने शिरसी तयोः ॥१०३॥ What need is there of any other boon here? My choice is this much indeed. , 99-101. The Rsi said : Those two (asuras), thus bewitched (by Mahāmāyā), gazing then at the entire world turned into water, told Bhagavān, the lotuseyed One, 'Slay us at the spot where the earth is not flooded with water.' 102-104. The Rsi said : Saying, Be it so', Bhagavan (Visnu), the great wielder of conch, discus and club, took them on his loins21 and there severed 21. As the whole Universe was flooded, the demons thought the Lord would not be able to find a waterless spot to kill them; as however, the Deluge-water had not come up to the loins of the Lord, he took them up there and killed them.

·प्रथमोऽध्यायः २ एवमेषा समुत्पन्ना ब्रह्मणा संस्तुता स्वयम् । प्रभावमस्या देव्यास्तु भूयः शृणु वदामि ते ॥१४॥ ॐ श्रीमार्कण्डेयपुराणे सावर्णिके मन्वन्तरे देवीमाहात्म्ये मधुकैटभवधो नाम प्रथमोऽध्यायः ॥ १॥ their heads with his discus. Thus she (Mahamaya) herself appeared when praised by Brahmā. Now listen again of the glory of this Devi. I tell you. Here ends the first chapter called, 'The slaying of Madhu and Kaitabha' of Devīmāhātmya in Markandeyapurāna, during the period of Savarni, the Manu.

·अथ मध्यमचरितम् महालक्ष्मीध्यानम् ॐ अक्षस्रक्परशुं गदेषुकुलिशं पद्मं धनुः कुण्डिका दण्डं शक्तिमसिं च चर्म जलजं घण्टां सुराभाजनम् । शूलं पाशसुदर्शने च दधतीं हस्तैः प्रवालप्रभा सेवे सरिभमर्दिनीमिह महालक्ष्मी सरोजस्थिताम् ॥ MEDITATION OF MAHALAKSMI I resort to Mahālaksmī,: the destroyer of Mahişāsura, 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, s'akti, sword, shield, conch, bell, winecup, trident, noose and the discus Sudars'ana.

·ॐ ऋषिरुवाच ॥१॥ देवासुरमयुद्धं पूर्णमब्दशतं पुरा । महिषेऽसुराणामधिपे देवानां च पुरन्दरे ॥२॥ तत्रासुरैर्महावीर्यैर्देवसैन्यं पराजितम् । जित्वा च सकलान् देवानिन्द्रोभून्महिषासुरः ॥३॥ ततः पराजिता देवाः पायोनि प्रजापतिम् । पुरस्कृत्य गतास्तत्र यत्रेशगरुडध्वजौ ॥४॥ यथावृत्तं तयोस्तद्वन्महिषासुरचेष्टितम् । त्रिदशाः कथयामासुदेवाभिभवविस्तरम् ॥ ५ ॥ 1-3. The Rși said: Of yore when Mahişăsura 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 valourous asuras. After conquering all the devas Mahisäsura became the lord of heaven (Indra). 4-5. Then the vanquished devas headed by Brahmā, the lord of beings, went to the place where S'iva and Vişņu were. The devas described to them in detail, as it had happened, the story of their defeat wrought by Mahişāsura.

·देवीमाहात्म्यम् मूर्येन्द्राग्न्यनिलेन्दूनां यमस्य वरुणस्य च । अन्येषां चाधिकारान्सः स्वयमेवाधितिष्ठति ॥६॥ स्वगानिराकृताः सर्वे तेन देवगणा भुवि । विचरन्ति यथा मा महिषेण दुरात्मना ॥ ७ एतद्वः कथितं सर्वममरारिविचेष्टितम् । शरणं वः प्रपन्नाः स्मो वधस्तस्य विचिन्त्यताम् ॥८॥ इत्थं निशम्य देवानां वचांसि मधुसूदनः । चकार कोपं शम्भुश्च भृकुटीकुटिलाननौ ॥९॥ 6-8. 'He (Mahişāsura) himself has assumed the jurisdictions of Surya, Indra, Agni, Vayu, Candra, Yama and Varuna and other (devas). Thrown out from heaven by that evil-natured Mahişa, 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 desctruction.' 9. Having thus heard the words of the devas, Visņu was angry and also S'iva, and their faces became fierce with frowns.

·द्वितीयोऽध्यायः २७ ततोऽतिकोपपूर्णस्य चक्रिणो बदनात्ततः । निश्चक्राम महत्तेजो ब्रह्मणः शङ्करस्य च ॥ १० ॥ अन्येषां चैव देवानां शक्रादीनां शरीरतः । निर्गतं सुमहत्तेजस्तच्चैक्यं समगच्छत ॥ ११ ॥ अतीव तेजसः कूटं ज्वलन्तमिव पर्वतम् । ददृशुस्ते सुरास्तत्र ज्वालाव्याप्तदिगन्तरम् ॥ १२ ॥ अतुलं तत्र तत्तेजः सर्वदेवशरीरजम् । एकस्थं तदभून्नारी व्याप्तलोकत्रयं त्विषा ॥ १३ ॥ यदभूच्छाम्भवं तेजस्तेनाजायत तन्मुखम् । याम्येन चाभवन् केशा बाहवो विष्णुतेजसा ॥१४॥ . 10-11. Then issued forth a great light from the face of Vişņu who was full of intense anger, and from that of Brahmā and Siva too. From the bodies of Indra and other devas also sprang forth a very great light. And (all) this light united together. 12-13. The devas saw there a concentration of light like a mountain blazing ešcessively, 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. 14-15. By which was Siva's light, her face came into being; by Yama's (light) her hair, by Visnu's ·२८ देवीमाहात्म्यम् सौम्येन स्तनयोर्युग्मं मध्यं चैन्द्रेण चाभवत् । वारुणेन च जङ्घोरू नितम्बस्तेजसा भुवः ॥ १५ ॥ ब्रह्मणस्तेजसा पादौ तदङ्गुल्योऽर्कतेजसा । वसूनां च कराङ्गुल्यः कौबेरेण च नासिका ॥ १६ ॥ तस्यास्तु दन्ताः सम्भूताः प्राजापत्येन तेजसा । नयनत्रितयं जज्ञे तथा पावकतेजसा ॥१७॥ भ्रुवौ च सन्ध्ययोस्तेजः श्रवणावनिलस्य च । अन्येषां चैव देवानां सम्भवस्तेजसां शिवा ॥ १८ ॥ light her arms; and by Candra'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; 16-18. By Brahma's light her feet came into being; by Surya's light her toes, by Vasu's1 (light) her fingers, by Kubera's (light) her nose; by Prajāpati'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. 1. Apa, Dhruva, Soma, Dhara, Anila, Anala, Pratyūşa and Prabhasa are the eight Vasus.

·द्वितीयोऽध्यायः ततः समस्तदेवानां तेजोराशिसमुद्भवाम् । तां विलोक्य मुदं प्रापुरमरा महिषार्दिताः ॥ १९ ॥ शूलं शूलाद्विनिष्कृष्य ददौ तस्यै पिनाकधृक् । चक्रं च दत्तवान् कृष्णः समुत्पाट्य स्वचक्रतः ॥२०॥ शङ्ख च वरुणः शक्तिं ददौ तस्यै हुताशनः । मारुतो दत्तवांश्चापं वाणपूर्ण तथेषुधी ॥ २१ ॥ वज्रमिन्द्रः समुत्पाव्य य कुलिशादमराधिपः। ददौ तस्यै सहस्राक्षो घण्टामैरावतागजात् ॥ २२ ॥ 19. Then looking at her, who had come into being from the assembled lights of all the devas, the immortals who were oppressed by Mahişăsura experienced joy. 20-21. The bearer of Pināka (Siva) drawing forth a trident from his own trident presented it to her; and Vişnu bringing forth a discus out of his own discus gave her; Varuņa gave her a conch, Agni a spear; and Maruta gave a bow as well as two quirers full of arrows. 22-23. Indra, lord of devas, bringing for th & thunderbolt out of his own) thunderbolt and a bell from that of his elephant Airāvata, gave her. Yama gave a staff from his own staff of Death and Varuņa, ·. देवीमाहात्म्यम् कालदण्डाद्यमो दण्डं पाशं चाम्बुपतिर्ददौ । प्रजापतिश्चाक्षमालां ददौ ब्रह्मा कमण्डलुम् ॥ २३ ॥ समस्तरोमकूपेषु निजरश्मीन् दिवाकरः । कालश्च दत्तवान् खङ्गं तस्याश्चर्म च निर्मलम् ॥२४॥ क्षीरोदश्चामलं हारमजरे च तथाम्बरे । चूडामणि तथा दिव्यं कुण्डले कटकानि च ॥ २५ ॥ अर्धचन्द्रं तथा शुभ्रं केयूरान् सर्ववाहुषु । नूपुरौ विमलौ तद्वद् अवेयकमनुत्तमम् ॥ २६ ॥ अङ्गलीयकरत्नानि समस्तास्वङ्गलीषु च । विश्वकर्मा ददौ तस्यै परशुं चातिनिर्मलम् ॥ २७ ॥ the lord of waters, a noose; and Brahmā, the lord of beings, gave a string of beads and a water-pot. 24. Surya bestowed his own rays on all the pores of her skin and Kāla (Time) gave a spotless sword and a shield. 25-29. The milk-ocean gave a pure necklace, a pair of undecaying garments, a divine crest-jewel, a pair of earrings, 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 ·द्वितीयोऽध्यायः ३१ अस्त्राण्यनेकरूपाणि तथाऽभेद्यं च दंशनम् । अम्लानपङ्कजा मालां शिरस्युरसि चापराम् ॥२८॥ अददजलधिस्तस्यै पङ्कजं चातिशोभनम् । हिमवान् वाहनं सिंह रत्नानि विविधानि च ॥२९॥ ददावशून्यं सुरया पानपात्रं जनाधिपः । शेपश्च सर्वनागेशो महामणिविभूषितम् ॥ ३० ॥ नागहारं ददौ तस्यै धत्ते यः पृथिवीमिमाम् । अन्यैरपि सुरैर्देवी भूषणैरायुधैस्तथा ॥ ३१ ॥ सम्मानिता ननादोच्चैः साट्टहासं मुहुर्मुहुः । तस्या नादेन घोरेण कृत्स्नमापूरितं नमः ॥ ३२ ॥ of various forms and also an impenetrable armour. The ocean gave her a garland of fadeless 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 and various jewels. 30-33. The lord of wealth (Kubera) gave her à drinking cup, ever full of wine. S'esa, 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 defying laugh again and again. By her unending, ·देवीमाहात्म्यम् अमायतातिमहता प्रतिशब्दो महानभूत् । चुक्षुभुः सकला लोकाः समुद्राश्च चकम्पिरे ॥ ३३ ॥ चचाल वसुधा चेलुः सकलाश्च महीधराः । जयेति देवाश्च मुदा तामूचुः सिंहवाहिनीम् ॥ ३४॥ तुष्टुवुर्मुनयश्चैनां भक्तिनम्रात्ममूर्तयः । दृष्ट्वा समस्तं संक्षुब्धं त्रैलोक्यममरारयः ॥ ३५ ॥ सन्नद्धाखिलसैन्यास्ते समुत्तस्थुरुदायुधाः । आः किमेतदिति क्रोधादाभाष्य महिषासुरः ॥ ३६ ॥ exceedingly great, terrible roar the entire sky was filled, and there was great reverberation. All worlds shook, the seas trembled. 34-46. The earth quaked and all the mountains rocked. 'Victory to you', exclaimed the devas in joy to her, the lion ridder. The sages, who bowed their bodies in devotion, extolled her. Seeing the three worlds” agitated the foes of devas, mobilised all their armies and rose up together with uplifted weapons. Mahisasura, exclaiming in wrath, 'Ha! What is this?' rushed towards that roar, surrounded by innumerable asuras. Then he saw the devī pervading the three worlds with her lustre. Making the earth bend with 2. Svarga (heaven) martya (earth) and patala (hell).

·द्वितीयोऽध्यायः ३३ ३ अभ्यधावत तं शब्दमशेषैरसुरैर्वृतः । स ददर्श ततो देवीं व्याप्तलोकत्रयां त्विषा ॥३७॥ पादाक्रान्त्या नतभुवं किरीटोल्लिखिताम्बराम् । क्षोभिताशेषपातालां धनानिःस्वनेन ताम् ॥ ३८ ॥ दिशो भुजसहस्रेण समन्ताव्याप्य संस्थिताम् । ततः प्रववृते युद्धं तया देव्या सुरद्विषाम् ॥ ३९ ॥ शस्त्रास्त्रैर्बहुधा मुक्तैरादीपितदिगन्तरम् । महिषासुरसेनानीश्चिक्षुराख्यो महासुरः ॥ ४० ॥ युयुधे चामरश्चान्यैश्चतुरङ्गबलान्वितः। स्थानामयुतैः षड्भिरुदग्राख्यो महासुरः ॥ ४१ ॥ her footstep, scraping the sky with her diadem, shaking the nether worlds with the twang of her bow. string, 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. Mahisasura'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 3. Cavalry, Charioteers, elephant.soldiers and foot-soldiers. R-3 ·३४ देवीमाहात्म्यम् अयुध्यतायुतानां च सहस्त्रेण महाहनुः । पञ्चाशद्भिश्च नियुतैरसिलोमा महासुरः ॥ ४२ ॥ अयुतानां शतैः पड्भिाष्यालो युयुधे रणे । गजवाजिसहस्रौधैरनेकैः परिवारितः ॥ ४३ ।। वृतो रथानां कोट्या च युद्धे तस्मिन्नयुध्यत । विडालाख्योऽयुतानां च पञ्चाशद्भिरथायुतैः ।। ४४ ॥ युयुधे संयुगे तत्र स्थानां परिवारितः । अन्ये च तत्रायुतशो रथनागहयैर्वृताः ॥ ४५ ॥ युयुधुः संयुगे देव्या सह तत्र महासुराः । कोटिकोटिसहस्रेस्तु स्थानां दन्तिनां तथा ॥ ४६ ॥ sixty thousand chariots, and Mahahanu with ten millions (of chariots) gave battle. Asiloman,4 another great asura, with fifteen millions (of chariots), and Bāşkala with six millions fought in that battle. Parivārita with many thousands of elephants and horses, and surrounded by ten millions of chariots, fought in that battle. An asura named Bidāla 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 Devī in that battle. 4. He is so called as his hairs are as sharp as weapons.

·द्वितीयोऽध्यायः ३५ ३ हयानां च वृतो युद्धे तत्राभून्महिषासुरः । तोमरैर्भिन्दिपालैश्च शक्तिभिर्मुसलैस्तथा ॥४७॥ युयुधः संयुगे देव्या खङ्गः परशुपटिशैः। केचिञ्च चिक्षिपुः शक्तीः केचित् पाशांस्तथापरे ॥४८॥ देनी खङ्गप्रहारस्तु ते तां हन्तुं प्रचक्रमुः । सापि देवी ततस्तानि शस्त्राण्यस्त्राणि चण्डिका ॥४९॥ लीलयैव प्रचिच्छेद निजशस्त्रास्त्रवर्षिणी । अनायस्तानना देवी तूयमाना सुरर्पिभिः ॥ ५० ॥ मुमोचासुरदेहेषु शस्त्राण्यस्त्राणि चेश्वरी । सोऽपि क्रुद्धो धुतसटो देव्या वाहनकेसरी ॥५१॥ 47-48. Mahisasura was surrounded in that battle with thousands of crores of horses, elephants and chariots. Others (asuras) fought in the battle against the Devī with iron maces and javelins, with spears and clubs, with swords, axes and halberds. Some hurled spears and others nooses. 49-58. They began to strike her with swords in order to kill her. Showering her own weapons and arms, that Devi Candikā very easily cut into pieces all those weapons and arms. Without any strain on her face, and with gods and sages extolling her, the Isvarī threw her weapons and arms at the bodies of the And the lion also which carried the Devī, asuras.

·देवीमाहात्म्यम् चचारासुरसैन्येषु वनेष्विव हुताशनः । निःश्वासान् मुमुचे यांश्च युध्यमाना रणेऽम्बिका ॥५२॥ त एव सधस्सम्भृता गणाः शतसहस्रशः । युयुधुस्ते परशुभिभिन्दिपालासिपट्टिशैः ॥ ५३ ॥ नाशयन्तोऽसुरगणान् देवीशक्त्युपबंहिताः । अवादयन्त पटहान् गणाः शङ्खांस्तथापरे ॥ ५४॥ मृदङ्गांश्च तथैवान्ये तस्मिन्युद्धमहोत्सवे । ततो देवी त्रिशूलेन गदया शक्तिवृष्टिभिः ॥५५॥ खगादिभिश्च शतशो निजघान महासुरान् । पातयामास चैवान्यान् घण्टास्वनविमोहितान् ॥५६॥ shaking its manes in rage, stalked among the hosts of the asuras like a conflagration amidst the forests. The sighs which Ambikā, engaged in the battle, heaved became at once her battalions by hundreds and thousands. Energised by the power of the Devi, these (battalions) fought with axes, javelins, swords, halberds, and destroyed the asuras. Of these battalions, some beat drums, some blew conches, and others played on tabors in that great martial festival. Then the Devī killed hundreds of asuras with her trident, club, showers of spears, swords and the like, and threw down others who were stupefied with the ·असुरान् भुवि पाशेन द्वितीयोऽध्यायः बद्धा चान्यानकर्षयत् । केचिद् द्विधाकृतास्तीक्ष्णैः खङ्गपातैस्तथापरे ॥ ५७ ॥ विपोथिता निपातेन गदया भुवि शेरते । वेमुश्च केचिद्रुधिरं मुसलेन भृशं हताः ॥ ५८ ॥ केचिनिपतिता भूमौ भिन्नाः शूलेन वक्षसि । निरन्तराः शरौघेण कृताः केचिद्रणाजिरे ॥ ५९ ॥ शल्यानुकारिणः प्राणान्मुमुचुस्त्रिदशार्दनाः । केषाश्चिद्धाहवश्छिन्नाश्छिन्नग्रीवास्तथापरे ॥६॥ शिरांसि पेतुरन्येवामन्ये मध्ये विदारिताः । विच्छिन्नजङ्घास्त्वपरे पेतुरुा महासुराः ॥ ६१ ॥ 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 her club vomitted forth blood. 59-61. 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 other rolled down; some others were ·देवीमाहात्म्यम् एकवाहक्षिचरणाः केचिदेव्या द्विधाकृताः । छिन्नेऽपि चान्ये शिरसि पतिताः पुनरुत्थिताः ॥६२ ॥ कबन्धा युयुधुर्देव्या गृहीतपरमायुधाः । ननृतुश्चापरे तत्र युद्धे तूर्यलयाश्रिताः ॥ ६३ ॥ कबन्धाश्छिन्नशिरसः खड्गशक्त्यृष्टिपाणयः । तिष्ठ तिष्ठेति भाषन्तो देवीमन्ये महासुराः ॥६४॥ पातितै स्थनागाश्वैरसुरैश्च वसुन्धरा । अगम्या साभवत्तत्र यत्राभूत् स महारणः ॥६५॥ torn asunder in the middle of their trunks, and some great asuras fell on the ground with their legs severed. 62. Some rendered one-armed, one-eyed, and onelegged were again clove in twain by the Devi. And others, though rendered headless, fell and rose again. 63. 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. 64-65. 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, ·द्वितीयोऽध्यायः ३९ शोणितौधा महानद्यस्सद्यस्तत्र विसुनुवुः । मध्ये चासुरसैन्यस्य वारणासुरवाजिनाम् ॥६६॥ क्षणेन तन्महासैन्यससुराणां तथाम्बिका । निन्ये क्षयं यथा बहिस्तृणदारुमहाचयम् ॥६७॥ स च सिंहो महानादमुत्सृजन धुतकेसरः । शरीरेभ्योऽमरारीणाममूनिय विचिन्वति ।।६८॥ देव्या गणेश्च तैस्तत्र कृतं युद्धं तथासुरैः । यथेषां तुष्टुदुर्देवाः पुष्पवृष्टिमुचो दिवि ॥६९॥ elephants and horses and chariots that had been felled. 66-67. 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 grass and wood, so did Ambikā destroy that vast army of asuras in no time. 68-69. 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 deras. In that battlefield the battalions of the Devī fought in such a manner with the asuras that the devas in heaven showering flowers, extolled them.

·देवीमाहात्म्यम्
इति श्रीमार्कण्डेयपुराणे सावर्णिके मन्वन्तरे देवीमाहात्म्ये
महिषासुरसैन्यवधो नाम द्वितीयोऽध्यायः॥
Here ends the second chapter called ' Slaughter of
the armies of Mahişăsura' of Deri-mahatmya
in Markandeya-purāna during the period
of Savarni, the Manu.

·अथ तृतीयोऽध्यायः ॥ ऋषिरुवाच ॥१॥ निहन्यमानं तत्सैन्यमवलोक्य महासुरः । सेनानीश्चिक्षुरः कोपाद्ययौ योद्धुमथाम्बिकाम् ॥२॥ स देवीं शरवर्षेण ववर्ष समरेऽसुरः । यथा मेरुगिरेः शृङ्गं तोयवर्षेण तोयदः ॥३॥ तस्य छित्वा ततो देवी लीलयैव शरोत्करान् । जधान तुरगान्वाणर्यन्तारं चैव वाजिनाम् ॥४॥ 1-2. The Rsi said : Then Ciksura, the great asura general, seeing that army being slain (by the Devī), advanced in anger to fight with Ambikā. 3. That asura rained showers of arrows on the Devī in the battle, even as a cloud (showers) rain on the summit of Mount Meru. 4. Then the Devi, easily cutting asunder the masses of his arrows, killed his horses and their controller with her arrows.

·देवीमाहात्म्यम् चिच्छेद च धनुः सद्यो ध्वजं चातिसमुच्छ्रितम् । विव्याध चैव गात्रेषु छिन्नधन्यानमाशुगैः ॥५॥ मछिन्नधन्वा विस्थो हताश्वो हतसारथिः । अभ्यधावत तां देवीं खगचर्मधरोऽसुरः ॥६॥ सिंहमाहत्य खङ्गेन तीक्ष्णधारेण मूर्धनि । आजधान भुने सव्ये देवीमप्यतिवेगवान् ॥७॥ तस्याः खङ्गो भुजं प्राप्य पफाल नृपनन्दन । ततो जग्राह शूलं स कोपादरुणलोचनः ॥८॥ 5. Forthwith, she split his bow and lofty banner, and with her arrows pierced the body of that (asura) whose bow had been cut. 6. His bow shattered, his chariot broken, his horses killed and his charioteer slain, the asura armed with sword and shield rushed at the Devī. 7. Swiftly he smote the lion on the head with his sharp-edged sword and struck the Devi also on her left arm. 8. O king, his sword broke into pieces as it touched her arm. Thereon his eyes turning red with anger, he grasped his pike.

·तृतीयोऽध्यायः ४३ चिक्षेप च ततस्तत्तु भद्रकाल्यां महासुरः । जाज्वल्यमानं तेजोभी रविविम्बमिवाम्बरात् ॥ ९॥ दृष्ट्वा तदापतच्छूलं देवी शूलममुञ्चत । तच्छूलं शतधा तेन नीतं स च महासुरः ॥ १० ॥ हते तस्मिन्महावीर्ये महिषस्य चम्पतौ । आजगाम गजारूढश्चामरस्त्रिदशार्दनः ॥११॥ सोऽपि शक्तिं मुमोचाथ देव्यास्तालम्बिका द्रुतम् । हुङ्काराभिहतां भूमौ पातयामास निष्प्रभाम् ॥ १२ ॥ 9. Then the great asura flung at Bhadrakāli? the pike, blazing with lustre, as if he was hurling the very sun from the skies. 10. Seeing that pike coming upon her, the Devi hurled her pike that shattered his pike into a hundred fragments and the great asura himself. 11. Mahişăsura's very valiant general having been killed, Camaraa, the afflicter of devas, mounted on an elephant, advanced. 12. He also hurled his spear at the Devī. Ambika quickly assailed it with a whoop, made it lustreless and fall to the ground. 1. A name of Candika ·देवीमाहात्म्यम् भग्नां शक्तिं निपतितां दृष्ट्वा क्रोधसमन्वितः । चिक्षेप चामरः शूलं बाणैस्तदपि साच्छिनत् ॥ १३ ॥ ततः सिंहः समुत्पत्य गजकुम्भान्तरस्थितः । बाहुयुद्धेन युयुधे तेनोच्चैस्त्रिदशारिणा ॥ १४ ॥ युध्यमानौ ततस्तौ तु तस्मान्नागान्महीं गतौ युयुधातेऽतिसंख्धौ प्रहारैरतिदारुणैः ॥ १५ ॥ ततो वेगात् खमुत्पत्य निपत्य च मृगारिणा । करप्रहारेण शिरथामरस्य पृथक् कृतम् ॥१६॥ 13. Seeing his spear broken and fallen, Câmara, full of rage, lung a pike, and she split that also with her arrows. 14. 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. 15. Fighting, the two then came down to the earth from the back of the elephant, and fought very impetuously, dealing the most terrible blows at each other. 16. Then the lion, springing up quickly to the sky, and descending, severed Camara's head with a blow from its paw.

·तृतीयोऽध्यायः उदग्रश्च रणे देव्या शिलावृक्षादिभिर्हतः । दन्तमुष्टितलैश्चैव करालश्च निपातितः ॥१७॥ देवी क्रुद्धा गदापातैश्चूर्णयामास चोद्धतम् । बाष्कलं भिन्दिपालेन बाणैस्तानं तथान्धकम् ॥१८॥ उग्रास्यमुग्रवीर्यं च तथैव च महाहनुम् । त्रिनेत्रा च त्रिशूलेन जघान परमेश्वरी ॥१९॥ विडालस्यासिना कायात् पातयामास वै शिरः । दुधरै दुर्मुखं चोभौ शरैर्निन्ये यमक्षयम् ॥२०॥ 17. And Udagra was killed in the battle by the Devī with stones, trees and the like, and Karāla also was stricken down by her teeth and fists and slaps.? 18. Enraged, the Devī ground Uddhata to powder with the blows of her club, and killed Başkala with a dart and destroyed Tamra and Andhaka with arrows. 19. The three-eyed Supreme Isvart killed Ugrā. sya and Ugravīrya and Mahāhanu also with her trident. 20. With her sword she struck down Bidāla's head from his body, and despatched both Durdhara and Durmukha to the abode of Death with her arrows. 2. Or" with the handle of her ivory sword."

·४६ देवीमाहात्म्यम् एवं संक्षीयमाणे तु स्वसैन्ये महिषासुरः । माहिपेण स्वरूपेण त्रासयामास तान् गणान् ॥ २१ ॥ कांश्चित्तुण्डप्रहारेण सुरक्षेपैस्तथापरान् । लालताडितांवान्यान् शृङ्गाभ्यां च विदारितान् ॥२२॥ वेगेन कांश्चिदपरान्नाइन प्रणेन च । निःश्वासपवनेनान्यापातयामास भूतले ॥२३॥ निपात्य प्रमथानीकनभ्यधावत सोऽसुरः । सिंहं हन्तुं महादेव्याः कोपं चक्रे ततोऽम्बिका ॥२४॥ 21. As his army was thus being destroye Mahişăsura terrified the troops of the Devi with his own buffalo form. 22. Some (he laid lov) 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. 23. 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. 24. Having laid low her army, Mahişāsura rushed to slay the lion of the Mahādevi. This enraged Ambikā.

·तृतीयोऽध्यायः सोऽपि कोपान्महावीर्यः खुरक्षुण्णनहीतलः । शृङ्गाभ्यां पर्वतालुच्चांश्चिक्षेप च ननाद च ॥२५॥ वेगभ्रमणाविक्षुण्णा मही तस्य विशीर्यत । लालेनाहतश्चाब्धिः प्लापयामात सर्वतः ॥२६॥ धुतशृङ्गविभिन्नाश्च खण्डं खण्डं ययुर्धनाः । श्वासानिलास्ताः शतशो निपेतुर्नभसोऽचलाः ॥२७॥ इति क्रोधसमाध्मातमापतन्तं महासुरम् । दृष्ट्वा सा चण्डिका कोपं तद्वधाय तदाऽकरोत् ॥२८॥ rage, tossed 25. Mahişāsura, great in valour, pounded the surface of the earth with his hooves in up the high mountains with his horns, and bellowed terribly. 26. Crushed by the velocity of his wheeling, the earth disintegrated, and, lashed by his tail, the sea overflowed all around. 27. Pierced by his swaying horns, the clouds went into fragments. Cast down by the blast of his breath, mountains fell down from the sky in hundreds. 28. Seeing the great asura swollen with rage and advancing towards her, Candikā displayed her wrath in order to slay him.

·४८ देवीमाहात्म्यम् सा क्षिप्त्वा तस्य वै पाशं तं वबन्ध महासुरम् । तत्याज माहिषं रूपं सोऽपि बद्धो महामृधे ॥२९॥ ततः सिंहोऽभवत्सद्यो यावत्तस्याम्बिका शिरः । छिनत्ति तावत् पुरुषः खड्गपाणिरदृश्यत ॥३०॥ तत एवाशु पुरुषं देवी चिच्छेद सायकैः । तं खगचर्मणा सार्धं ततः सोऽभून्महागजः ॥ ३१ ॥ करेण च महासिंहं तं चकर्ष जगर्ज च । कर्षतस्तु करं देवी खङ्गेन निरकुन्तत ॥३२॥ 29. She flung her noose over him and bound the great asura. Thus bound in the great battle, he quitted his buffalo form. 30. 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. 31. Immediately then the Devī with her arrows chopped off the man together with his sword and shield. Then he became a big elephant. 32. (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.

·तृतीयोऽध्यायः ततो महासुरो भूयो माहिषं वपुरास्थितः । तथैव क्षोभयामास त्रैलोक्यं सचराचरम् ॥ ३३ ॥ ततः क्रुद्धा जगन्माता चण्डिका पानमुत्तमम् । पपौ पुनः पुनश्चैव जहासारुणलोचना ॥३४॥ ननद चासुरः सोऽपि बलवीर्यमदोद्धतः । विषाणाभ्यां च चिक्षेप चण्डिकां प्रति भूधरान् ॥३५॥ सा च तान्प्रहितांस्तेन चूर्णयन्ती शरोत्करैः । उवाच तं मदोद्धृतमुखरागाकुलाक्षरम् ॥३६॥ 33. The great asura then resumed his buffalo shape and shook the three worlds with their movable and immovable objects. 34. Engaged thereat Candika, the Mother of the worlds, quaffed a divine drink again and again, and laughed, her eyes become red. 35. And the asura also roared intoxicated with his strength and valour, and hurled mountains against Candikā with his horns. 36. And she with showers of arrows pulverised (those mountains) hurled at her, and spoke to him in flurried words, the colour of her face accentuated with the intoxication of the divine drink. R-4 ·देवीमाहात्म्यम् देव्युवाच ॥३७॥ गर्ज गर्न क्षणं मूढ मधु यावत्पिवाम्यहम् । मया त्वयि हतेऽत्रैव गर्जिष्यन्त्याशु देवताः ॥३८॥ ऋषिरुवाच ।। ३९॥ एवमुक्त्वा समुत्पत्य सारूढा तं महासुरम् । पादेनाक्रम्य कण्ठे च शूलेनैनमताडयत् ॥४०॥ ततः सोऽपि पदाक्रान्तस्तया निजमुखात्ततः । अर्धनिष्क्रान्त एवासीद्देव्या वीर्येण संवृतः ॥४१॥ 37-38. The Devi said : Roar, roar, O fool, for a moment while I drink this wine. When you will be slain by me, the devas will soon roar in this very place. 39-40. The Rşi said: Having exclaimed thus, she jumped and landed herself on that great asura, pressed him on the neck with her foot and struck him with her spear. 41. And thereupon, caught up under her foot, Mahisāsura half issued forth (in his real form) from his own (buffallo) mouth, being completely overcome by the valour of the Devī. 3. According to the commentary named Guptavati, the drinking of divine wine signifies that the Devi was in her Mahālakṣmi form, ·तृतीयोऽध्यायः अर्धनिष्क्रान्त एवासो युध्यमानो महासुरः । तया महासिना देव्या शिरश्छित्वा निपातितः ॥४२॥ ततो हाहाकृतं सर्वं दैत्यसैन्यं ननाश तत् । प्रहर्ष च परं जग्मुः सकला देवतागणाः ॥४३॥ तुष्टुवुस्तां सुरा देवीं सहदिव्यैर्महर्षिभिः । जगुर्गन्धर्वपतयो ननृतुश्वाप्सरोगणाः ॥४४॥ इति श्रीमार्कण्डेयपुराणे सावर्णिके मन्वन्तरे देवीमाहात्म्ये महिषासुरवधो नाम तृतीयोऽध्यायः ॥३॥ 42. Fighting thus with his half-revealed form, the great asura was laid by the Devi who struck off his head with her great sword. 43. Then, crying in consternation, the whole asura army perished; and all the hosts of devas were in great exultation. 44. With the great sages of heaven, the devas praised the Devī. The Gandharva chiefs sang and the bevies of apsaras danced. Here ends the third chapter called The Slaying of Mahisasura' of Devi-mahatmya in Markandeya-purāna during the period of Savarni, the Manu.

·अथ चतुर्थोऽध्यायः ऋषिरुवाच ॥१॥ शकादयः सुरगणा निहतेऽतिवीर्ये तस्मिन्दुरात्मनि सुरारिबले च देव्या । तां तुष्टुवुः प्रणतिनम्रशिरोधरांसा वाग्भिः प्रहर्षपुलकोद्गमचारुदेहाः ॥२॥ देव्या यया ततमिदं जगदात्मशक्त्या निःशेषदेवगणशक्तिसमूहमूर्त्या । तामम्बिकामखिलदेवमहर्षिपूज्यां भक्त्या नताः स्म विदधातु शुभानि सा नः॥३॥ 1-2. The Rsi said: When that most valiant but evil-natured Mahişāsura and the army of that foe of the devas were destroyed by the Devī, 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. 3. To that Ambika who is worthy of worship by all devas and sages and pervades this world by her ·चतुर्थोऽध्यायः ५३ यस्याः प्रभावमतुलं भगवाननन्तो ब्रह्मा हरश्च न हि वक्तुमलं बलं च । सा चण्डिकाखिलजगत्परिपालनाय नाशाय चाशुभभयस्य मतिं करोतु ॥४॥ या श्रीः स्वयं सुकृतिनां भवनेष्वलक्ष्मीः पापात्मनां कृतधियां हृदयेषु बुद्धिः । श्रद्धा सतां कुलजनप्रभवस्य लज्जा तां त्वां नताः स्म परिपालय देवि विश्वम् ॥५॥ power and who is the embodiment of the entire powers of all the hosts of devas, we bow in devotion. May she grant us auspicious things! 4. 'May Candika, whose incomparable greatness and power Bhagavān Vişnu, Brahma and Hara are unable to describe, bestow her mind on protecting the entire world and on destroying the fear of evil. 5. 'O Devī, we bow before you, who are yourself good fortune in the dwellings of the virtuous, and ill-fortune in those of the vicious, intelligence in the hearts of the learned, faith in the hearts of the good, and modesty in the hearts of the high-born. May you protect the universe !

·देवीमाहात्म्यम् किं वर्णयाम तव रूपमचिन्त्यमेतत् किञ्चातिवीर्यमसुरक्षयकारि भूरि । किं चाहवेषु चरितानि तवाति यानि सर्वेषु देव्यसुरदेवगणादिकेषु ॥६॥ हेतुः समस्तजगतां त्रिगुणापि दोषैः न ज्ञायसे हरिहरादिभिरप्यपारा । सर्वाश्रयाखिलमिदं जगदंशभूत- मव्याकृता हि परमा प्रकृतिस्त्वमाद्या ॥७ 6. O Devī, how can we describe your inconceivable form, or your abundant surpassing valour that destroys the asuras, or your wonderful feats displayed in battles among all the hosts of gods, asuras and others ? 7. You are the origin of all the worlds! Though you are possessed of the three guņas? you are not known to have any of their attendant defects (like passion)! You are incomprehensible even to Visnu, S'iva and others! You are the resort of all! This entire world is composed of an infinitesimal portion of 1. Sattya, rajas and tamas of which the world is made.

·चतुर्थोऽध्यायः 44 यस्याः समस्तसुरता समुदीरणेन तृप्तिं प्रयाति सकलेषु मखेषु देवि। स्वाहासि वै पितृगणस्य च तृप्तिहेतु- रुच्चार्यसे त्वमत एवं जनैः स्वधा च ॥८॥ yourself! You are verily the supreme primordial Prakſti” untransformed, 8. 'O Devī, you are Svāhāt at whose utterance the whole assemblage of gods attains satisfaction in all the sacrifices. You are the Svadhas which gives satisfaction to the manes. Therefore you are chanted (as Svāhā and Svadha in Sacrifices) by people. 2. Creatrix or Nature. She is both with form and without form and is termed variously. She is called Prakrti by the followers of Sankhya, Avidya by the Vedantins, Power of words by grammarians, Sakti of siva by Saivaites, Vişnumāyā by the Vaişnavas, Mahamaya by the ſaktas and Devi by the Pauranikas. 3. Not subject to the sis normal modes of transformation: birth, existence, growth, Change, decay and destruction; or not yet evolved into names and forms, 4. Svāhā is the ntra uttered in sacrifices to the gods. 5, Svadha is the mantra uttered in the offerings to the manes, ·देवीमाहात्म्यम् या मुक्तिहेतुरविचिन्त्यमहाव्रता त्वं अभ्यस्यसे सुनियतेन्द्रियतत्त्वसारैः । मोक्षार्थिभिर्मुनिभिरस्तसमस्तदोषै- विद्याऽसि सा भगवती परमा हि देवि ॥९॥ शब्दात्मिका सुविमलय॑जुषां निधान- मुद्गीथरम्यपदपाठवतां च साम्नाम् । देवी त्रयी भगवती भवभावनाय वार्ता च सर्वजगतां परमार्तिहन्त्री ॥१०॥ 9. "O Devī, you are Bhagavatī, the supreme Vidya which is the cause of liberation, and great inconceivable penances (are the means for your realization). 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. 10. You are the soul of Sabda-brahman. You are the repository of the very pure Ķc? and Yajus hymns, and of samans, the recital of whose words is beautiful with the Udgītha ! You are Bhagavati 6. Vidya is the cause of liberation while avidya is the cause of bondage. 7. The Rg-veda, Yajur-veda and Sama-vedas are respectively the forms of Mahakali, Mahalaksmi, and Mahasarasvati. 8. Pranava or Omkara or the music of the Saman. .

·चतुर्थोऽध्यायः ५७ मेधाऽसि देवि विदिताखिलशास्त्रसारा दुर्गाऽसि दुर्गभवसागरनौरसङ्गा। श्रीः कैटभारिहृदयैककृताधिवासा गोरी त्वमेव शशिमौलिकृतप्रतिष्ठा ॥११॥ ईषत्सहासममलं परिपूर्णचन्द्र- बिम्बानुकारि कनकोत्तमकान्तिकान्तम् । अत्यद्भुतं प्रहृतमात्तरुषा तथापि वक्त्रं विलोक्य सहसा महिषासुरेण ॥१२॥ embodying the three Vedas. And you are the sustenance whereby life is maintained. You are the supreme destroyer of the pain of all the worlds. 11. '0 Devi, you are the Intellect, by which the essence of all scriptures is comprehended. You are Durgā, the boat that takes men across the defficult ocean of worldly existence, devoid of attachments. You are S'rīø who has invariably taken her abode in the heart of Visnu. You are indeed Gaurīlo who has established herself with Siva. 12. "Gently smiling, pure, resembling the full moon's orb, beautiful like the splendour of excellent gold was your face! Yet it was very strange that, being swayed by anger, Mahişāsura suddenly struck your face when he saw it. 9. Laksmi 10. Parvati.

·५८ देवीमाहात्म्यम् दृष्ट्वा तु देवि कुपितं भृकुटीकराल- मुघच्छशाङ्कसदृशच्छवि यन्न सद्यः । प्राणान् मुमोच महिपस्तदतीव चित्रं कै व्यते हि कुपितान्तकदर्शनेन ॥१३॥ देवि प्रसीद परमा भवती भवाय सद्यो विनाशयसि कोपवती कुलानि । विज्ञातमेतदधुनैव यदस्तमेतन्नीतं बलं सुविपुलं महिषासुरस्य ॥१४॥ ते सम्मता जनपदेषु धनानि तेषां तेषां यशांसि न च सीदति धर्मवर्गः । 13. 'Far strange it is that after seeing your wrathful face, O Devī, terrible with its frowns and red in hue like the rising moon, that Mahişăsura did not forthwith give up his life! For who can live after beholding the enraged destroyer ? 14. "O Devī, be propitious. You are Supreme. If enraged, you forthwith destroy the (asuraa) families for the welfare (of the world). This was known the very moment when the extensive forces of Mahişāsura were brought to their end. 15. 'You who are always bounteous, with whom you are well pleased, those (fortunate ones) are indeed the object of esteem in the country, theirs are riches, ·चतुर्थोऽध्यायः धन्यास्त एव निभृतात्मजभृत्यदारा येषां सदाभ्युदयदा भवती प्रसन्ना ॥१५॥ धाणि देवि सकलानि सदैव कर्मा- ण्यत्यादृतः प्रतिदिनं सुकृती करोति । स्वर्ग प्रयाति च ततो भवतीप्रसादा- लोकत्रयेऽपि फलदा ननु देवि तेन ॥१६॥ दुर्गे स्मृता हरसि भीतिमशेषजन्तोः स्वस्थः स्मृता मतिमतीव शुभां ददासि । दारिद्यदुःखभयहारिणि का त्वदन्या सर्वोपकारकरणाय सदाचित्ता ॥१७॥ theirs are glories, and their acts of righteousness perish not; they are indeed blessed and possessed of devoted children, servants and wives. 16. 'By your grace, O Devi, the blessed individual does daily all rightous deeds with utmost care, and thereby attains to heaven. Are You not therefore, O Devi, the bestower of reward in all the three worlds. 17. When called to mind in a difficult pass, you remove fear for every person. When called to mind by those in happiness, you bestow a mind still further pious. Which goddess but you, O Dispeller of poverty, pain and fear, has an ever sympathetic heart for helping everyone.

·देवीमाहात्म्यम् एभिर्हतैर्जगदुपैति सुखं तथैते कुर्वन्तु नाम नरकाय चिराय पापम् । संग्राममृत्युमधिगम्य दिवं प्रयान्तु मत्वेति नूनमहितान्विनिहंसि देवि ॥१८॥ दृष्ट्वैव किं न भवती प्रकरोति भस्म सर्वासुरानरिषु यत्प्रहिणोषि शस्त्रम् । लोकान्प्रयान्तु रिपवोऽपि हि शस्त्रपूता इत्थं मतिर्भवति तेष्वपि तेऽतिसाध्वी ॥१९॥ खङ्गप्रभानिकरविस्फुरणैस्तथोग्रैः शूलाग्रकान्तिनिवहेन दृशोऽसुराणाम् । 18. The world attains happiness by the killing of these (foes); and though these (asuras) have committed sins to keep them long in hell, let them reach heaven by meeting death eventually at the battle (with me)-thinking thus, that you, O Devī, certainly destroy our enemies. 19. 'Don't you reduce to ashes all asuras by mere sight? But you direct your weapons against them so that even the inimical ones, purified by the missiles, may attain to higher worlds. Such is your most kindly intention towards them. 20. "If the eyes of the asuras had not been put out by the terrible flashes of the mass of light issuing from your sword or by the copious lustre of your ·चतुर्थोऽध्यायः यन्नागता विलयमंशुमदिन्दुखण्ड- योग्याननं तव विलोकयतां तदेतत् ॥२०॥ दुर्वृत्तवृत्तशमनं तव देवि शीलं रूपं तथैतदविचिन्त्यमतुल्यमन्यैः । वीयं च हन्त हतदेवपराक्रमाणां वैरिष्वपि प्रकटितव दया त्वयेत्थम् ॥ २१ ॥ केनोपमा भवतु तेऽस्य पराक्रमस्य रूपं च शत्रुभयकार्यतिहारि कुत्र । चित्ते कृपा समरनिष्ठुरता च दृष्टा त्वय्येव देवि वरदे भुवनत्रयेऽपि ॥२२॥ spearpoint, it is because they saw also your face resembling moon, giving out (cool) rays. 21. O Devi, Your nature is to subdue the coi ct of the wicked; this your peerless beauty is inconceivable for others; your power destroys those who have robbed the devas of their prowess, and you have thus manifested your compassion even towards the enemies. 22. "What is your prowess to be compared to ? Where can one find this beauty (of yours) most charming, (yet) striking fear in enemies? Compassion in heart and relentlessness in battle are seen, O Devī! 0 Bestower of boons ! only in you in all the three worlds!

·६२ देवीमाहात्म्यम् त्रैलोक्यमेतदखिलं रिपुनाशनेन त्रातं त्वया समरमूर्धनि तेऽपि हत्वा । नीता दिवं रिपुगणा भयमप्यपास्त- मस्माकमुन्मदसुरारिभवं नमस्ते ॥२३॥ शूलेन पाहि नो देवि पाहि खङ्गेन चाम्बिके । घण्टास्वनेन नः पाहि चापज्यानिस्स्वनेन च ॥२४॥ प्राच्यां रक्ष प्रतीच्यां च चण्डिके रक्ष दक्षिणे। भ्रामणेनात्मशूलस्य उत्तरस्यां तथेश्वरि ॥२५॥ 23. Through the destruction of the enemies all these three worlds have been saved by you. 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 ! 24. "O Devī, protect us with your spear. O Ambikā, protect us with your sword, protect us by the sound of your bell and by the twang of your bow-string. 25. "O Candikā, guard us in the east, in the west, in the north and in the south by the brandishing of your spear, O Iywari! , ·चतुर्थोऽध्यायः ६३ सौम्यानि यानि रूपाणि त्रैलोक्ये विचरन्ति ते । यानि चात्यन्तघोराणि ते रक्षास्मांस्तथा भुवम् ॥२६॥ खङ्गशूलगदादीनि यानि चास्त्राणि तेऽम्बिके । करपल्लवसङ्गीनि तैरस्मान्रक्ष सर्वतः ॥२७॥ ऋषिरुवाच ॥२८॥ एवं स्तुता सुरैर्दिव्यैः कुसुमैनन्दनोद्भवैः । अर्चिता जगतां धात्री तथा गन्धानुलेपनैः ॥२९॥ 26. 'Protect us and the earth with those lovely forms of yours moving about in the three worlds, as also with your excludingly terrible forms. 27. O Ambikā, protect us on every side with your sword, spear and club and whatever other weapons your sprout-like (soft) hand has touched.' 28-30. The Rsi said : Thus the supporter of the worlds was praised by the devas, worshipped with celestial flowers that blossomed in Nandanall and with perfumes12 and unguents; and with devotion all of them, offered her-heavenly incense. Benignly 11. Name of the flower-garden in heaven. 12. Kumkuma, Aguru, Kasturi, (musk), Candanaa (sandal) and Karpūra (camphor) are the five great perfumes used in ritual worship.

·देवीमाहात्म्यम् भक्त्या समस्तस्त्रिदशैर्दिव्यै पैः सुधूपिता । प्राह प्रसादसुमुखी समस्तान् प्रणतान् सुरान् ॥३०॥ देव्युवाच ॥३१॥ त्रियतां त्रिदशाः सर्वे यदस्मत्तोऽभिवाञ्छितम् ॥३२॥ (ददाम्यहमतिप्रीत्या स्तवैरेभिः सुपूजिता । देवा ऊचुः॥३३॥ भगवत्या कृतं सर्वं न किञ्चिदवशिष्यते । यदयं निहतः शत्रुरस्माकं महिषासुरः ॥३४॥ यदि चापि वरो देयस्त्वयाऽस्माकं महेश्वरि । संस्मृता संस्मृता त्वं नो हिंसेथाः परमापदः ॥३५॥ serene in countenance she spoke to all obeisant devas. 31-32. The Devi said: Choose all of you, 0 devas, whatever you desire of me. (Gratified immensely with these hymns, I grant it with great pleasure.) 33-34. The devas said: Since our enemy, this Mahisasura, has been slain by Bhagavati (i.e. you) everything has been accomplished, and nothing remains to be done. And if a boon is to be granted to us by you, O Mahes varī, whenever we think of you again destroy our direct calamities. 36.

·चतुर्थोऽध्यायः यश्च मर्त्यः स्तवैरेभिस्त्वां स्तोष्यत्यमलानने । तस्य वित्तर्द्धिविभवैर्धनदारादिसम्पदाम् ॥३६॥ वृद्धयेऽस्मत्प्रसन्ना त्वं भवेथाः सर्वदाम्बिके ॥३७॥ ऋषिरुवाच ॥३८॥ इति प्रसादिता देवैर्जगतोऽर्थे तथात्मनः । तथेत्युक्त्वा भद्रकाली बभूवान्तर्हिता नृप ॥३९॥ 36-37. O Mother of spotless countenance, and whatever mortal shall praise you with these hymns, may you, who have become gracious towards us, be also for his increase in his wealth, wife, and other fortunes together with riches, prosperity and life, O Ambika! 38-39. The Rşi said: 0 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.13 13. The Devi granted the two prayers of the devas. She is therefore, bound by her promise to extend her saving grace to us whenever we call on her in weal and weo. R-5 ·देवीमाहात्म्यम् इत्येतत्कथितं भूप सम्भूता सा यथा पुरा । देवी देवशरीरेभ्यो जगत्त्यहितैषिणी ॥ ४०॥ पुनश्च गौरीदेहा सा समुद्भूता यथाभवत् । वधाय दुष्टदैत्यानां तथा शुम्भनिशुम्भयोः ॥४१॥ रक्षणाय च लोकानां देवानामुपकारिणी । तच्छृणुष्व मयाख्यातं यथावत्कथयामि ते ॥४२॥ इति श्रीमार्कण्डेयपुराणे सावर्णिके मन्वन्तरे देवीमाहात्म्ये शक्रादिस्तुति म चतुर्थोऽध्यायः ॥ ४॥ 40. Thus have I narrated, O King, how the Devī who desires the good of all the three worlds made her appearance of yore out of the bodies of the devas. 41-42. And again how, as a benefactress of the devas, she appeared in the form of Gaurī for the slaying of wicked asuras as well as Sumbha and Nisumbha, 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 'Praises by S'akra and others' of Devīmābātmya in Markandeya-purāna, during the period of Savarni, the Manu.

·अथ उत्तमचरितम्
अथ ध्यानम्
घण्टाशूलहलानि शङ्खमुसले चक्र धनुः सायकं
हस्ताजैर्दधतीं घनान्तविलसच्छीतांशुतुल्यप्रभाम् ।
गौरीदेहसमुद्भवां त्रिजगतामाधारभूतां महा-
पूर्वामत्र सरस्वतीमनुभजे शुम्भादिदैत्यादिनीम् ॥
MEDITATION OF MAHASARASVATI
I meditate on the incomparable Mahásarasvati who holds
in her (eight) lotus-like hands bell, trident, plough, conch, mace,
discus, bow and arrows; who is effulgent like the moon shining
at the fringe of a cloud, who is the destroyer of Sumbha and
other asuras, who issued forth from Pāryati's body and is the
substratum of the three worlds.

·अथ पञ्चमोऽध्यायः ॐ ऋषिरुवाच ॥१॥ पुरा शुम्भनिशुम्भाभ्यामसुराभ्यां शचीपतेः। त्रैलोक्यं यज्ञभागाश्च हृता मदबलाश्रयात् ॥२॥ तावेव सूर्यतां तद्वदधिकारं तथैन्दवम् । कौबेरमथ याम्यं च चक्राते वरुणस्य च ॥३॥ तावेव पवनद्धिं च चक्रतुर्वह्निकर्म च । ततो देवा विनिधूता भ्रष्टराज्याः पराजिताः॥४॥ 1-2. The Rşi said: Of yore Indra's (sovereignty) over the three worlds and his portion of the sacrifices were taken away by the asuras, Sumbha and Nisumbha,' by force of their pride and strength. 3. The two, themselves, took over likewise, the offices of the sun, the moon, Kubera, Yama, and Varuņa. 4. They themselves exercised Vayu's authority and Agni's duty. Deprived of their lordships and sovereignties, the devas were defeated. 1. According to the Vamana-Purāna, Sumbha and Nis'umbha were born of Kas' yapa and his wife Danu.

·पञ्चमोऽध्यायः हृताधिकारास्त्रिदशास्ताभ्यां सर्वे निराकृताः । महासुराभ्यां तां देवीं संस्मरन्त्यपराजिताम् ॥५॥ तयास्माकं वरो दत्तो यथापत्सु स्मृताखिलाः । भवतां नाशयिष्यामि तत्क्षणात्परमापदः ॥६॥ इति कृत्वा मतिं देवा हिमवन्तं नगेश्वरम् । जग्मुस्तत्र ततो देवीं विष्णुमायां प्रतुष्टुवुः॥७॥ देवा ऊचुः॥८॥ नमो देव्यै महादेव्यै शिवायै सततं नमः । नमः प्रकृत्यै भद्रायै नियताः प्रणताः स्म ताम् ॥९॥ 5. Deprived of their functions and expelled by these two great asuras, all the devas thought of the invincible Devi. 6. 'She had granted us the boon, "Whenever in calamities you think of me, that very moment I will put an end to all your worst calamities." ; 7. Resolving thus, the devas went to Himavat, lord of the mountains, and there extolled the Devi, who is the illusive power of Visnu. 8-9. The devas said : 'Salutation to the Devi, to the Mahadevi. Salutation always to her who is ever 2. This is called a hymn to Aparajita.

·देवीमाहात्म्यम् रौद्रायै नमो नित्यायै गौर्यै धात्र्यै नमो नमः । ज्योत्स्नायै चेन्दुरूपिण्यै सुखायै सततं नमः ॥१०॥ कल्याण्यै प्रणता वृद्धथै सिद्धयै कुर्मो नमो नमः । नैर्ऋत्यै भूभृतां लक्ष्म्यै शर्वाण्यै ते नमो नमः ॥११॥ दुर्गायै दुर्गपारायै सारायै सर्वकारिण्यै । ख्यात्यै तथैव कृष्णायै धूम्रायै सततं नमः ॥ १२ ॥ auspicious. Salutation to her who is the primordeal cause and the sustaining power. With attention, we have made obeisance to her. 10. "Salutation to her who is terrible, to her who is eternal. Salutation to Gauri, the supporter (of the Universe). Salutation always to her who is of the form of the moon and moon-light and happiness itself. 11. We bow to her who is welfare; we make salutations to her who is prosperity and success. Salutation to the consort of S'iva who is herself the good fortune as well as misfortune of kings. 12. Salutation always to Durga who takes one across in difficulties, who is essence, who is the author of everything; who is knowledge of discrimination; and who is blue-black as also smoke-like in complexion.

·पञ्चमोऽध्यायः ७१ अतिसौम्यातिरौद्रायै नतास्तस्यै नमो नमः । नमो जगत्प्रतिष्ठायै देव्यै कृत्यै नमो नमः ॥१३॥ या देवी सर्वभूतेषु विष्णुमायेति शब्दिता । नमस्तस्यै, नमस्तस्यै, नमस्तस्यै नमो नमः॥१४-१६॥ या देवी सर्वभूतेषु चेतनेत्यभिधीयते । नमस्तस्यै, नमस्तस्यै, नमस्तस्यै नमो नमः ॥१७-१९॥ या देवी सर्वभूतेषु बुद्धिरूपेण संस्थिता । नमस्तस्यै, नमस्तस्यै, नमस्तस्यै नमो नमः ॥२०-२२॥ 13. We prostrate before her who is at once most gentle and most terrible; we salute her again and again. Salutation to her who is the support of the world. Salutation to the Devi who is of the form of volition. 14-16. Salutations again and again to the Devī who in all beings is called Vişņumāya ; 17-19. Salutations again and again to the Devī who abides in all being as consciousness; 20-22. 'To the Devi who abides in all beings in the form of intelligence ;

·७२
देवीमाहात्म्यम्
या देवी सर्वभूतेषु निद्रारूपेण संस्थिता ।
नमस्तस्यै, नमस्तस्यै, नमस्तस्यै नमो नमः ॥२३-२५।।
या देवी सर्वभूतेषु क्षुधारूपेण संस्थिता ।
नमस्तस्यै, नमस्तस्यै, नमस्तस्यै नमो नमः ॥२६-२८॥
या देवी सर्वभूतेषु छायारूपेण संस्थिता ।
नमस्तस्यै, नमस्तस्यै, नमस्तस्यै नमो नमः ॥२९-३१॥
या देवी सर्वभूतेषु शक्तिरूपेण संस्थिता ।
नमस्तस्यै, नमस्तस्यै, नमस्तस्यै नमो नमः ॥३२-३४॥
या देवी सर्वभूतेषु तृष्णारूपेण संस्थिता ।
नमस्तस्यै, नमस्तस्यै, नमस्तस्यै नमो नमः ॥३५-३७॥
.
23-25. To the Devi who abides in all beings in
the form of sleep;
26-28. To the Devi who abides in all beings in
the form of hunger;
29-31. To the Devi who abides in all beings in
the form of reflection;
32-34. To the Devi who abides in all beings in
the form of power;
35-37. To the Devi who abides in all beings in
the form of thirst;

·पञ्चमोऽध्यायः
७३
,
या देवी सर्वभूतेषु शान्तिरूपेण संस्थिता ।
नमस्तस्यै, नमस्तस्यै, नमस्तस्यै नमो नमः ॥३८-४०॥
या देवी सर्वभूतेषु जातिरूपेण संस्थिता ।
नमस्तस्यै, नमस्तस्यै, नमस्तस्यै नमो नमः ॥४१-४३॥
या देवी सर्वभूतेषु लजारूपेण संस्थिता ।
नमस्तस्यै, नमस्तस्यै, नमस्तस्यै नमो नमः ॥४४-४६॥
या देवी सर्वभूतेषु शान्तिरूपेण संस्थिता ।
नमस्तस्यै, नमस्तस्यै, नमस्तस्यै नमो नमः॥४७-४९॥
या देवी सर्वभूतेषु श्रद्धारूपेण संस्थिता ।
नमस्तस्यै, नमस्तस्यै, नमस्तस्यै नमो नमः ॥५०-५२॥
,
38-40. To the Devi who abides in all beings in
the form of patience ;
41-43. To the Devi who abides in all beings in
the form of genus;
44-46. To the Devi who abides in all beings in
the form of modesty;
47-49. To the Devi who abides in all beings in
the form of peace;
50-52. To the Devi who abides in all beings in
the form of faith;

·७० देवीमाहात्म्यम् रौद्रायै नमो नित्यायै गौर्यै धात्र्यै नमो नमः । ज्योत्स्नायै चेन्दुरूपिण्यै सुखायै सततं नमः ॥१०॥ कल्याण्यै प्रणता वृद्धयै सिद्धयै कुर्मो नमो नमः । नैर्ऋत्यै भूभृतां लक्ष्म्यै शर्वाण्यै ते नमो नमः ॥११॥ दुर्गायै दुर्गपारायै सारायै सर्वकारिण्यै । ख्यात्य तथैव कृष्णायै धूम्रायै सततं नमः ॥ १२ ॥ auspicious. Salutation to her who is the primordeal cause and the sustaining power. With attention, we have made obeisance to her. 10. Salutation to her who is terrible, to her who is eternal. Salutation to Gauri, the supporter (of the Universe). Salutation always to her who is of the form of the moon and moon-light and happiness itself. 11. We bow to her who is welfare; we make salutations to her who is prosperity and success, Salutation to the consort of S'iva who is herself the good fortune as well as misfortune of kings. 12. "Salutation always to Durga who takes one across in difficulties, who is essence, who is the author of everything; who is knowledge of discrimination; and who is blue-black as also smoke-like in complexion.

·पञ्चमोऽध्यायः ७१ अतिसौम्यातिरौद्रायै नतास्तस्यै नमो नमः । नमो जगत्प्रतिष्ठायै देव्यै कृत्यै नमो नमः ॥१३॥ या देवी सर्वभूतेषु विष्णुमायेति शब्दिता । नमस्तस्यै, नमस्तस्यै, नमस्तस्यै नमो नमः ॥१४-१६॥ या देवी सर्वभूतेषु चेतनेत्यभिधीयते । नमस्तस्यै, नमस्तस्यै, नमस्तस्यै नमो नमः॥१७-१९॥ या देवी सर्वभूतेषु बुद्धिरूपेण संस्थिता । नमस्तस्यै, नमस्तस्यै, नमस्तस्यै नमो नमः ॥२०-२२॥ 13. We prostrate before her who is at once most gentle and most terrible; we salute her again and again. Salutation to her who is the support of the world. Salutation to the Devi who is of the form of volition. 14.16. Salutations again and again to the Devī who in all beings is called Visnumāya ; 17-19. 'Salutations again and again to the Devi who abides in all being as consciousness ; 20-22. To the Devi who abides in all beings in the form of intelligence ;

·७२
देवीमाहात्म्यम्
या देवी सर्वभूतेषु निद्रारूपेण संस्थिता ।
नमस्तस्यै, नमस्तस्यै, नमस्तस्यै नमो नमः ॥२३-२५॥
या देवी सर्वभूतेषु क्षुधारूपेण संस्थिता ।
नमस्तस्यै, नमस्तस्यै, नमस्तस्यै नमो नमः ॥२६-२८॥
या देवी सर्वभूतेषु छायारूपेण संस्थिता ।
नमस्तस्यै, नमस्तस्यै, नमस्तस्यै नमो नमः ॥२९-३१॥
या देवी सर्वभूतेषु शक्तिरूपेण संस्थिता ।
नमस्तस्यै, नमस्तस्यै, नमस्तस्यै नमो नमः ॥३२-३४॥
या देवी सर्वभूतेषु तृष्णारूपेण संस्थिता ।
नमस्तस्यै, नमस्तस्यै, नमस्तस्यै नमो नमः ॥३५-३७॥
23-25. To the Devi who abides in all beings in
the form of sleep;
26-28. To the Devi who abides in all beings in
the form of hunger ;
29-31. To the Devī who abides in all beings in
the form of reflection;
32-34. To the Devi who abides in all beings in
the form of
power;
35-37. To the Devī who abides in all beings in
the form of thirst;

·पञ्चमोऽध्यायः
७३
या देवी सर्वभूतेषु शान्तिरूपेण संस्थिता ।
नमस्तस्यै, नमस्तस्यै, नमस्तस्यै नमो नमः ॥३८-४०॥
या देवी सर्वमृतेषु जातिरूपेण संस्थिता ।
नमस्तस्यै, नमस्तस्यै, नमस्तस्यै नमो नमः॥४१-४३॥
या देवी सर्वभूतेषु लजारूपेण संस्थिता ।
नमस्तस्यै, नमस्तस्यै, नमस्तस्यै नमो नमः ॥४४-४६॥
या देवी सर्वभूतेषु शान्तिरूपेण संस्थिता ।
नमस्तस्यै, नमस्तस्यै, नमस्तस्यै नमो नमः॥४७-४९॥
या देवी सर्वभूतेषु श्रद्धारूपेण संस्थिता ।
नमस्तस्यै, नमस्तस्यै, नमस्तस्यै नमो नमः ॥५०-५२॥
८
38-40. To the Devi who abides in all beings in
the form of patience;
41-43. "To the Devi who abides in all beings in
the form of genus;
44-46. To the Devi who abides in all beings in
the form of modesty ;
47-49. To the Devi who abides in all beings in
the form of
peace;
50-52. "To the Devi who abides in all beings in
the form of faith;

·७४
देवीमाहात्म्यम्
या देवी सर्वभूतेषु कान्तिरूपेण संस्थिता ।
नमस्तस्यै, नमस्तस्यै, नमस्तस्यै नमो नमः ॥५३-५५॥
या देवी सर्वभूतेषु लक्ष्मीरूपेण संस्थिता ।
नमस्तस्यै, नमस्तस्यै, नमस्तस्यै नमो नमः ॥५६-५८॥
या देवी सर्वभूतेषु वृत्तिरूपेण संस्थिता ।
नमस्तस्यै, नमस्तस्यै, नमस्तस्यै नमो नमः ॥५९-६१॥
या देवी सर्वभूतेषु स्मृतिरूपेण संस्थिता ।
नमस्तस्यै, नमस्तस्यै, नमस्तस्यै नमो नमः ॥६२-६४॥
या देवी सर्वभूतेषु दयारूपेण संस्थिता ।
नमस्तस्यै, नमस्तस्यै, नमस्तस्यै नमो नमः॥६५-६७॥
53-55. “To the Devi who abides in all beings in
the form of loveliness;
56-58. To the Devi who abides in all beings in
the form of good fortune;
59-61. To the Devi who abides in all beings in
the form of activity;
62-64. "To the Devī who abides in all beings in
the form of memory;
65-67. To the Devi who abides in all beings in
the form of compassion ;

·पञ्चमोऽध्यायः ७५ या देवी सर्वभूतेषु तुष्टिरूपेण संस्थिता। नमस्तस्यै, नमस्तस्यै, नमस्तस्यै नमो नमः ॥६८-७०॥ या देवी सर्वभूतेषु मातृरूपेण संस्थिता । नमस्तस्यै, नमस्तस्यै, नमस्तस्यै नमो नमः ॥७१-७३॥ या देवी सर्वभूतेषु भ्रान्तिरूपेण संस्थिता । नमस्तस्यै, नमस्तस्यै, नमस्तस्यै नमो नमः ॥७४-७६॥ इन्द्रियाणामधिष्ठात्री भूतानां चाखिलेषु या। भूतेषु सततं तस्यै व्याप्तिदेव्यै नमो नमः ॥ ७७ ॥ 68-70. To the Devi who abides in all beings in the form of contentment; 71-73. "To the Devi who abides in all beings in the form of mother; 74-76. To the Devi who abides in all beings in the form of error;8 77. "To the all-pervading Devi who constantly presides over the senses of all beings and (governs) all the elements; 3. Truth and error are both obverse and reverse forms of the Goddess.

·देवीमाहात्म्यम् चितिरूपेण या कृत्स्नमेतयाप्य स्थिता जगत् । नमस्तस्यै, नमस्तस्यै, नमस्तस्यै नमो नमः ॥७८-८०॥ स्तुता सुरैः पूर्वमभीष्टसंश्रया- तथा सुरेन्द्रेण दिनेषु सेविता । करोतु सा नः शुभहेतुरीश्वरी शुभानि भद्राण्यभिहन्तु चापदः ॥ ८१॥ या साम्प्रतं चोद्धतदैत्यतापितै- रस्माभिरीशा च सुरैर्नमस्यते । या च स्मृता तत्क्षणमेव हन्ति नः सर्वापदो भक्तिविनम्रमूर्तिभिः ॥ ८२ ॥ 78-80. Salutations again and again to her who, pervading this entire world, abides in the form of consciousness. 81. 'Invoked of yore by the devas for the sake of their desired object, and adored by the lord of the devas everyday, may she, the Īsvarī, the source of all good, accomplish for us all auspicious things and put an end to our calamities! 82. “And who is now again, reverenced by us, devas, tormented by arrogant asuras and who, called to mind by us obeisant with devotion, destroys this very moment all our calamities.'

·पञ्चमोऽध्यायः ७७ ऋषिरुवाच ॥ ८३॥ एवं स्तबादियुक्तानां देवानां तत्र पार्वती। स्नातुमभ्याययौ तोये जाहव्या नृपनन्दन ॥ ८४ ॥ साब्रवीत्तान् सुरान् सुभ्रूभवद्भिः स्तूयतेऽत्र का । शरीरकोशतश्चास्याः समुद्भूताऽब्रवीच्छिवा ॥ ८५ ॥ स्तोत्रं ममैतक्रियते शुम्भदैत्यनिराकृतैः । देवैः समेतैः समरे निशुम्भेन पराजितैः ॥ ८६ ॥ शरीरकोशायत्तस्याः पार्वत्या निःसृताम्बिका । कौशिकीति समस्तेषु ततो लोकेषु गीयते ॥ ८७॥ ८ 83-84. The Rşi said: 0 Prince, while the devas were thus engaged in praises and (other acts of adoration), Parvati came there to bathe in the waters of the Ganga. 85. She, the lovely-browed, said to those devas, Who is praised by you here ?' An auspicious goddess, sprung forth from her physical sheath, gave the reply: 86. This hymn is addressed to me by the assembled devas set at naught by the asura Sumbha and routed in battle by Nisumt a.' 87. Because that Ambika came out of Parvati's physical sheath (Kosa) she is glorified as Kausikī in all the worlds.

·देवीमाहात्म्यम् तस्यां विनिर्गतायां तु कृष्णावृत्लापि पार्वती । कालिकेति समाख्याता हिमाचलकृताश्रया ।। ८८॥ ततोऽम्बिकां परं रूपं बिभ्राणां सुमनोहरम् । ददर्श चण्डो मुण्डश्च भृत्यौ शुम्भनिशुम्भयोः ॥८९॥ ताभ्यां शुम्भाय चाख्याता सातीव सुमनोहरा । काप्यास्ते स्त्री महाराज भासयन्ती हिमाचलम् ॥९॥ नैव तादृक् क्वचिद्रूपं दृष्टं केनचिदुत्तमम् । ज्ञायतां काप्यसौ देवी गृह्यतां चासुरेश्वर ॥ ९१ ॥ 88. After she had issued forth, Parvati became dark and was called Kalika and stationed on mount Himalaya. 89. Then, Canda and Munda, two servants of Sumbha and Nisrumbha, saw that Ambika (Kausiki) bearing a surpassingly charming form. 90. They both told Sumbha, 'O King, a certain woman, most surpassingly beautiful, dwells there shedding lustre on Mount Himalaya. 91. Such supreme beauty was never seen by any one anywhere. Ascertain who that Goddess is and take possession of her, O Lord of the asuras!

·पञ्चयोऽध्यायः स्त्रीरत्नमतिचार्वङ्गी द्योतयन्ती विशस्त्विषा । सा तु तिष्ठति दैत्येन्द्र तां भवान् द्रष्टुमर्हति ॥९२ ॥ यानि रत्नानि मणयो गजावादीनि वै प्रभो। त्रैलोक्ये समस्तानि साम्प्रतं भान्ति ते गृहे ॥ ९३ ॥ तु ऐरावतः समानीतो गजरत्नं पुरन्दरात् । पारिजाततस्वायं तथैवोच्चैःश्रवा हयः ॥ ९४ ॥ विमानं हंससंयुक्तमेतत्तिष्ठति तेऽङ्गणे । रत्नभूतमिहानीतं यदासीद्वेधसोऽद्भुतम् ॥१५॥ 92. A gem among women, of exquisitely beautiful limbs, illuminating the quarters with her lustre, there she is, O lord of the daityas. You should see her. 93. O Lord, whatever jewels, precious stones, elephants, horses and others there are in the three worlds, they are all now in your house. 94. 'Airavata, gem among elephants, has been brought away from Indra and so also this Parijāta tree and the horse Uccaisravas. 95. 'Here stands in your courtyard the wonderful chariot yoked with swans, a wonderful gem (of its class). It has been brought here from Brahmā to whom it originally belonged.

·देवीमाहात्म्यम् निधिरेष महापाः लमानीतो धनेश्वरात् । किञ्जल्किनी ददौ चाब्धिर्मालासम्लानपङ्कजाम् ॥९६॥ छत्रं ते वारुणं गेहे काञ्चनस्रावि तिष्ठति । तथाऽयं स्यन्दनवरो यः पुरासीत्प्रजापतेः ॥९७ ॥ मृत्योरुत्क्रान्तिदा नाम शक्तिरीशा त्वया हृता । पाशः सलिलराजस्य भ्रातस्तव परिग्रहे ॥ ९८ ॥ 96. Here is the treasure named Mahapadma4 brought from the lord of wealth. And the ocean gave à garland named kiñjalkinis made of unfading lotus flowers. 97. 'In your house stands the gold-showering umbrella of Varuņa. And here is the excellent chariot that was formerly Prajāpati's. 98. By you, O Lord, Death's sakti weapon named Utkrantida has been carried off. The noose of the ocean-king is in among your brother's possessions. 4. One of the nine treasures possessed by Kubera, the Lord of wealth. 5. Kiñjalkinī means 'full of (fine) filaments '. 6. Literally meaning 'giving an exit' or 'granting depar ture'. This weapon of Yama extracts the vital powers of creatures at the end of their lives.

·पञ्चमोऽध्यायः निशुम्भस्याब्धिजाताश्च समस्ता रत्नजातयः। वह्निथापि ददौ तुभ्यमग्निशौचे च वाससी ॥ ९९ ॥ एवं दैत्येन्द्र रत्नानि समस्तान्याहृतानि ते । स्त्रीरत्नमेषा कल्याणी त्वया कस्मान्न गृह्यते ॥ १०० ।। ऋषिरुवाच ॥ १०१॥ निशम्येति वचः शुम्भः स तदा चण्डमुण्डयोः । प्रेषयास सुग्रीवं दूतं देव्या महासुरम् ॥ १०२ ॥ इति चेति च वक्तव्या सा गत्वा वचनान्मम । यथा चाभ्येति सम्प्रीत्या तथा कार्य त्वया लघु ॥१०३।। 99. 'Nisumbha has every kind of gem produced in the sea. Fire also gave you two garments which are purified by fire. 100. Thus, O Lord of asuras, all gems have been brought by you. Why this beautiful lady-jewel is not seized by you ?' 101-102. The Rsi said : On hearing these words of Canda and Munda, S'umbha sent the great asura Sugrīva as messenger to the Devi. 103. He said: Go and tell her thus in my words and do the thing in such a manner that she may quickly come to me in love. R-6 ·देवीमाहात्म्यम् स तत्र गत्वा यत्रास्ते शैलोदेशेऽतिशोभने । सा देवी तां ततः प्राह श्लक्ष्णं मधुरया गिरा ॥१०४॥ दूत उवाच ।। १०५ ॥ देवि दैत्येश्वरः शुम्भस्त्रैलोक्ये परमेश्वरः । दूतोऽहं प्रेषितस्तेन त्वत्सकाशमिहागतः ॥ १०६ ॥ अव्याहताज्ञः सर्वासु यः सदा देवयोनिषु । निर्जिताखिलदैत्यारिः स यदाह शृणुष्व तत् ॥ १०७ ॥ मम त्रैलोक्यमखिलं मम देवा वशानुगाः । यज्ञभागानहं सर्वानुपाश्नामि पृथक् पृथक् ॥ १०८ ॥ 104. He went there where the Devi was staying on a very beautiful spot in the mountain and spoke to her in fine and sweet words: 105-106. The messenger said, 'O Devī, S'umbha, lord of asuras, is the supreme sovereign of three worlds. Sent by him as messenger, I have come here to your presence. 107. 'Hearken to what has been said by him whose command is never resisted among the devas and who has vanquished all the foes of the asuras: 108. '(He says), 6 All the three worlds are mine and the devas are obedient to me. I enjoy all their shares in sacrifices separately.

·पञ्चमोऽध्यायः ८३ त्रैलोक्ये वररत्नानि मम वश्यान्यशेषतः । तथैव गजरत्नं च हृतं देवेन्द्रवाहनम् ॥ १०९ ॥ क्षीरोदमथनोतमश्वरलं ममामरैः । उच्चैःश्रवससंज्ञं तत्प्रणिपत्य समर्पितम् ॥ ११० ॥ यानि चान्यानि देवेषु गन्धर्वेपूरगेषु च । रत्नभूतानि भूतानि तानि मय्येव शोभने ॥ १११ ॥ स्त्रीरत्नभूतां त्वां देवि लोके मन्यामहे वयम् । सा त्वमस्मानुपागच्छ यतो रत्न भुजो वयम् ॥ ११२ ॥ 109-110. "All the choicest gems in the three worlds are in my possession ; and so is the gem of elephants, Airavatar, the vehicle of the king of devas carried away be me. The devas themselves offered to me with salutations that gem of horses named Uccaistavas which arose at the churning of milk-ocean. 111. "O beautiful lady, whatever other rare objects there existed among the devas, gandharvas and nāgas are now with me. 112. "We look upon you, O Devi, as the jewel of womankind in the world. You who are such, come to me, since we are the enjoyers of the best objects.

·८४ देवीमाहात्म्यम् मां बा ममानुजं वापि निशुम्भमुरुविक्रमम् । भज त्वं चञ्चलापाङ्गि रत्नभूतासि वै यतः ॥ ११३ ॥ परमैश्वर्यमतुलं प्राप्स्यसे मत्परिग्रहात् । एतबुद्धया समालोच्य मत्परिग्रहतां व्रज ॥ ११४ ॥ ऋषिरुवाच ॥११५ ॥ इत्युक्ता सा तदा देवी गम्भीरान्तःस्मिता जगौ दुर्गा भगवती भद्रा ययेदं धार्यते जगत् ॥ ११६ ॥ देव्युवाच ॥ ११७॥ 113. "Take to me or to my younger brother Nisrumbha of great prowess, O unsteady-eyed lady, for you are in truth a jewel. 114. Wealth, great and beyond compare, you will get by marrying me. Think over this in your mind, and become my 115-118. The Rsi said: Thus told, Durga the adorable and auspicious, by whom this universe is supported, then became serene and said. 117-118. The Devi said, “You have spoken truth; nothing false has been uttered by you in this wife.”

·पञ्चमोऽध्यायः सत्यमुक्तं त्वया नात्र मिथ्या किञ्चित्त्वयोदितम् । त्रैलोक्याधिपतिः शुम्भो निशुम्भश्चापि तादृशः ॥११८॥ किं त्वत्र यत्परिज्ञातं मिथ्या तक्रियते कथम् । श्रूयतामल्पबुद्धित्वात्प्रतिज्ञा या कृता पुरा ॥ ११९ ॥ यो मां जयति सङ्गामे यो मे दर्प व्यपोहति । यो मे प्रतिवलो लोके स मे भर्ता भविष्यति ॥१२० ॥ तदागच्छतु शुम्भोध निशुम्भो वा महासुरः । मां जित्वा किं चिरेणात्र पाणिं गृह्णातु मे लघु ॥१२१॥ matter. S'umbha is indeed the severeign of the three worlds and likewise is also Nis umbha. 119. But in this matter, how can that which has been promised be made false? Hear what promise I had made already out of foolishness. 120. He who defeats me in battle, removes my pride and is my match in strength in the world shall be my husband. 121. 'So let Slumbha come here then, or Nisumbha the great asura. Vanquishing me here, let him soon take my hand in marriage. Why delay ?'

·८६ देवीमाहात्म्यम् दूत उवाच ॥ १२२ ॥ अवलिप्तासि मैवं त्वं देवि ब्रूहि ममाग्रतः । त्रैलोक्ये कः पुमांस्तिष्ठेदने शुम्भनिशुम्भयोः ॥ १२३ ॥ अन्येषामपि दैत्यानां सर्वे देवा न वै युधि । तिष्ठन्ति सम्मुखे देवि किं पुनः स्त्री त्वमेकिका ॥१२४॥ इन्द्रायाः सकला देवास्तस्थुर्येषां न संयुगे। शुम्भादीनां कथं तेषां स्त्री प्रयास्यसि सम्मुखम्॥१२५॥ सा त्वं गच्छ मयैवोक्ता पार्श्व शुम्भनिशुम्भयोः । केशाकर्षणनिधूतगौरवा मा गमिष्यसि ॥१२६॥ 122. The messenger said, 'O Devī, you are haughty. Talk not so before me, which male in the three worlds will stand before Sumbha and Nisumbha? 124. 'All the devas verily cannot stand face to face with even the other asuras in battle. Why mention you, O Devī, a single woman? 125, 'Indra and all other devas could not stand in battle against Sumbha and other demons, how will you, a woman face them ? 126. On my word itself, you go to Sumbha and Nisumbha. Let it not be that you go to them with your dignity lost by being dragged by your hair.'

·पञ्चमोऽध्यायः देव्युवाच ॥ १२७॥ एवमेतद् बली शुम्भो निशुम्भश्वातिवीर्यवान् । किं करोमि प्रतिज्ञा मे यदनालोचिता पुरा ॥ १२८ ॥ स त्वं गच्छ मयोक्तं ते यदेतत्सर्वमाढतः । तदाचक्ष्वासुरेन्द्राय स च युक्तं करोतु यत् ॥ १२९ ॥ इति श्रीमार्कण्डेयपुराणे सावर्णिके मन्वन्तरे देवीमाहात्म्ये देव्या दूतसंवादो नाम पञ्चमोऽध्यायः ॥५॥ . 127-128. The Devi said, 'Yes, it is; Sumbha is strong and so is Nisumbha exceedingly heroic ! What can I do since there stands my ill-considered vow taken long ago ? 129. Go back, and tell the lord of asuras carefully all this that I have said ; let him do whatever he considers proper.' Here ends the fifth chapter called 'Devi's conversation with the Messenger of Deri-mahatmya in Markandeyapurāņa during the period of Savarni, the Manu.

·अथ षष्ठोऽध्यायः ऋषिरुवाच ॥१॥ इत्याकर्ण्य वचो देव्याः स इतोऽमर्षपूरितः । समाचष्ट समागम्य दैत्यराजाय विस्तरात् ॥ २ ॥ तस्य दूतस्य तद्वाक्यमाकासुरराट् ततः। सक्रोधः प्राह दैत्यानामधिपं धूम्रलोचनम् ॥३॥ हे धूम्रलोचनाशु त्वं स्वसैन्यपरिवारितः । तामानय बलाढुष्टां केशाकर्षणविह्वलाम् ॥४ 1-2. The Rsi said: The messenger, filled with indignation on hearing the words of the Devi, returned and related them in detail to the king of the daityas. 3-4. Then the asura monarch, enraged on hearing that report from his messenger, told Dhūmralocana, a chieftain of the daityas: '0 Dhūmralocana, hasten together with your army and fetch here by force that shrew, distressed when dragged by her hair.

·षष्ठोऽध्यायः तत्परित्राणदः कश्चिद्यदि वोत्तिष्ठतेऽपरः । स हन्तव्योऽमरो वापि यक्षो गन्धर्व एव वा ॥५॥ ऋषिरुवाच ॥६॥ तेनाज्ञप्तस्ततः शीघ्रं स दैत्यो धूम्रलोचनः । वृतः षष्टया सहस्राणामसुराणां द्रुतं ययौ ॥ ७ ॥ स दृष्ट्वा तां ततो देवीं तुहिनाचलसंस्थिताम् । जगादोच्चैः प्रयाहीति मूलं शुम्भनिशुम्भयोः ॥ ८॥ न चेत्प्रीत्याद्य भवती मद्भारमुपैष्यति । ततो वलानयाम्येष केशाकर्षणविह्वलाम् ॥९॥ 5. Or if any one else stands up as her saviour, t him be slain, be he aa god, a yaksa or a gandharva.' 6-7. The Rşi said: Then the asura Dhūmralocana, mmanded thus by Slumbha, went forth quickly, :companied by sixty thousand asuras. 8. On seeing the Devī seated on the snowy ountain, he asked her aloud, Come to the presence 'Sumbha and Nisumbha. 9. If you will not go to my lord with pleasure w, here I take you by force, distressed when dragged 7 your hair.'

·देवीमाहात्म्यम् देव्युवाच ॥१०॥ दैत्येश्वरेण प्रहितो बलवान्बलसंवृतः । बलानयसि मामेवं ततः किं ते करोम्यहम् ॥ ११ ॥ ऋषिरुवाच ॥१२॥ इत्युक्तः सोऽभ्यधावत्तामसुरो धूम्रलोचनः । हुकारेणैव तं भस्म सा चकाराम्बिका ततः ॥ १३ ॥ अथ क्रुद्धं महासैन्यमसुराणां तथाम्बिकाम् । ववर्ष सायकैस्तीक्ष्णैस्तथा शक्तिपरश्वधैः ॥ १४ ॥ 10-11. The Devi said : You are sent by the lord of the asuras, mighty yourself and accompanied by an army. If you thus take me by force, then what can I do to you? 12-13. The Rsi said : Thus told, the asura Dhūmralocana rushed towards her and thereupon Ambikā reduced him to ashes with a mere heave of the sound hum'.l 14. Then the great army of asuras became enraged and showered on Ambikā sharp arrows, javelins, and axes. 1. Humkara is the utterance of the sound 'Hum' with which one shows contempt or anger.

·षष्ठोऽध्यायः ततो धुतसटः कोपात्कृत्वा नादं सुभैरवम् । पपातासुरसेनायां सिंहो देव्याः स्ववाहनः ॥१५॥ कांश्चित्करप्रहारेण दैत्यानास्येन चापरान् । आक्रान्त्या चाधरेणान्यान् स जघान महासुरान् ॥१६॥ केषाञ्चित्पाटयामास नखैः कोष्ठानि केसरी । तथा तलप्रहारेण शिरांसि कृतवान्पृथक् ॥ १७ ॥ विच्छिन्नवाहुशिरसः कृतास्तेन तथा परे । पपौ च रुधिरं कोष्ठादन्येषां धुतकेसरः ॥ १८ ॥ 16. Then the lion, vehicle of the Devi, shaking its mane in anger, and making the most terrific roar, fell on the army of the asuras. 16. Some asuras, it slaughtered with a blow of its fore paw, others with its mouth, and other great asuras, by treading over with its hind legs. 17. The lion, with its claws, tore out the heart of some and severed heads with a blow of the paw. 18. And it severed arms and heads from others, and shaking its mane drank the blood from the hearts of others.

·९ देवीमाहात्म्यम् क्षणेन तदलं सर्व क्षयं नीतं महात्मना । तेन केसरिणा देव्या वाहनेनातिकोपिना ॥ १९ ॥ श्रुत्वा तमसुरं देव्या निहतं धूम्रलोचनम् । बलं च क्षयितं कृत्स्नं देवीकेसरिणा ततः ॥ २० ॥ चुकोप दैत्याधिपतिः शुम्भा प्रस्फुरिताधरः । आज्ञापयामास च तौ चण्डमुण्डौ महासुरौ ॥ २१ ॥ हे चण्ड हे मुण्ड बलैबहुलैः परिवारितौ । तत्र गच्छतं गत्वा च सा समानीयतां लघु ॥ २२ ॥ केशेष्वाकृष्य बद्धा वा यदि वः संशयो युधि । तदाशेषायुधैः सर्वैरसुरैर्विनिहन्यताम् ॥ २३॥ 19. In a moment all that army was destroyed by that high-spirited and exceedingly enraged lion who bore the Devi. 20-21. When Sumbha, the lord of Asuras, heard that asura Dhūmralocana was slain by the Devi and all his army was destroyed by the lion of the Devī, he was infuriated, his lip quivered and he commanded the two mighty asuras Caņda and Munda : 22-23. "O Canda, O Munda, go there with large forces, and bring her here speedily, dragging her by ·षष्ठोऽध्यायः तस्यां हतायां दुष्टायां सिंहे च विनिपातिते । शीप्रमागम्यतां बद्धा गृहीत्वा तामथाम्बिकाम् ॥ २४ ॥ इति श्रीमार्कण्डेयपुराणे सावर्णिके मन्वन्तरे देवीमाहात्म्ये धूम्रलोचनवधो नाम षष्ठोऽध्यायः ॥६॥ her hair or binding her. But if you have any doubt about doing that, then let the asures strike (her) in the fight with all their weapons. 24. When that shrew is wounded and her lion stricken down, seize that Ambikā, bind her and bring here quckly.' Here ends the sixth chapter called 'The Slaying of Dhūmralocana' of Devi-mahatmya in Märkandeyapurāna during the period of Savarni, the Manu.

·अथ सप्तमोऽध्यायः ॥ ऋषिरुवाच ॥१॥ आज्ञप्तास्ते ततो दैत्याश्चण्डमुण्डपुरोगमाः । चतुरङ्गबलोपेता ययुरभ्युद्यतायुधाः ॥२॥ ददृशुस्ते ततो देवीमीषद्धासां व्यवस्थिताम् । सिंहस्योपरि शैलेन्द्रशृङ्गे महति काञ्चने ॥३॥ ते दृष्ट्वा तां समादातुमुद्यमञ्चक्रुरुद्यताः । आकृष्टचापासिधरास्तथाऽन्ये तत्समीपगाः॥४॥ The Rşi said: Then at his command the asuras, fully armed, and with Canda and Munda at their head, marched in fourfold array. 3. They saw the Devi, smiling gently, seated upon the lion on a huge golden peak of the great mountain. 4. On seeing her, some of them excited themselves and made an effort to capture her, and others approached her, with their bows bent and swords drawn.

·सप्तमोऽध्यायः ततः कोपं चकारोचैरम्बिका तानरीन्प्रति । कोपेन चास्या वदनं मपीचर्णमभूत्तदा ॥५॥ भृकुटीकुटिलात्तस्या ललाटफलकादतम् । काली करालवदना विनिष्क्रान्तासिपाशिनी ॥६॥ विचित्रखवाङ्गधरा नरमालाविभूषणा । द्वीपिचर्मपरीधाना शुष्कमांसातिभैरवा ॥७॥ अतिविस्तारवदना जिह्वाललनभीषणा । निमग्नारक्तनयना नादापूरितदिङ्मुखा ॥८॥ 5. Thereupon Ambikā became terribly angry with those foes, and in her anger her countenance then became dark as ink. 6. Out from the surface of her forehead, fierce with frown, issued suddenly Káli of terrible countenance, armed with a sword and noose. 7-9. Bearing the strange skull-topped staff, decorated with a garland of skulls, clad in a tiger's skin, very appaling owing to her emaciated fiesh, with gaping mouth, fearful with her tongue lolling out, having deep-sunk reddish eyes and filling the regions of the sky with her roars, and falling upon impetuously ·देवीमाहात्म्यम् सा वेगेनाभिपतिता घातयन्ती महासुरान् । सैन्ये तत्र सुरारीणामभक्षयत तलम् ॥९॥ पाणिग्राहाशग्राहियोधघण्टासमन्वितान् । समादायैकहस्तेन मुखे चिक्षेप वारणान् ॥१०॥ तथैव योधं तुरगै रथं सारथिना सह । निक्षिप्य वक्त्रे दशनैश्चर्वयत्यतिभैरवम् ॥११॥ एकं जग्राह केशेषु ग्रीवायामथ चापरम् । पादेनाक्रम्य चैवान्यमुरसाऽन्यमपोथयत् ॥१२॥ and slaughtering the great asuras in that army, she devoured those hosts of the foes of the devas. 10. Snatching the elephants with one hand she flung them into her mouth together with their rear, men and drivers and their warrior-riders and bells. 11. Taking likewise into her month the cavalry with the horses, and chariot with its driver, she ground them most frightfully with her teeth. 12. She seized one by the hair and another by the neck; one she crushed by the weight of her foot and another, of her body.

·सप्तमोऽध्यायः ३७ तैर्मुक्तानि च शस्त्राणि महास्त्राणि तथासुरैः । मुखेन जग्राह रुपा दशनमथितान्यपि ॥१३॥ बलिनां तदलं सर्वमसुराणां दुरात्मनाम् । ममदाभक्षयच्चान्यानन्यांश्चाताडयत्तथा ॥१४॥ असिना निहताः केचित्केचित्खट्वाङ्गताडिताः । जग्मुर्विनाशमसुरा दन्ताग्राभिहतास्तथा ॥१५॥ क्षणेन तद्वलं सर्वमसुराणां निपातितम् । दृष्ट्वा चण्डोऽभिदुद्राव तां कालीमतिभीषणाम् ॥१६॥ 13. And she caught with her mouth the weapons and the great arms shot by those asuras and crunched them up with her teeth in her fury. 14. She destroyed all that host of mighty and evil-natured asuras, devoured some and battered others. 15. Some were killed with her sword, some were beaten with her skull-topped staff, and other asuras met their death being ground with the edge of her teeth. 16. Seeing all that host of asuras laid low in a moment, Canda rushed against that Kali, who was exceedingly terrible. R-7 ·९८ देवीमाहात्म्यम् शस्त्रमहाभीमर्मीमाक्षी तां महासुरः । छादयामास चक्रैश्च मुण्डः क्षिप्तः सहस्रशः ॥१७॥ तानि चक्राण्यनेकानि विशमानानि तन्मुखम् । वभुर्यथाऽर्कविम्नानि सुबहूनि घनोदरम् ॥१८॥ ततो जहासातिरुषा भीमं भैरवनादिनी । काली करालवक्त्रान्तर्दुर्दर्शदशनोज्ज्वला ॥ १९ ॥ उत्थाय च महासिंह देवी चण्डमधावत । गृहीत्वा चास्य केशेषु शिरस्तेनासिनाच्छिनत् ॥२०॥ 17. The great asura (Canda) with very terrible showers of arrows, and Munda with discuses hurled in thousands covered that terrible-eyed (Devī). 18. Those numerous discuses, disappearing into her mouth, looked like numerous solar orbs, disappearing into the midst of a cloud. 19. Thereat Kālī, who was roaring frightfully, whose fearful teeth were gleaming within her dreadful mouth, laughed terribly with exceeding fury. 20. . Then the Devi, mounting upon her great lion, rushed at Canda, and seizing him by his hair severed his head with her sword.

·सप्तमोऽध्यायः अथ मुण्डोऽभ्यधावत्तां दृष्ट्वा चण्डं निपातितम् । तमध्यपातयझूमौ सा खगाभिहतं रुषा ॥ २१॥ हतशेषं ततः सैन्यं दृष्ट्वा चण्डं निपातितम् । मुण्डं च सुमहावीर्य दिशो भेजे भयातुरम् ॥२२॥ शिरश्चण्डस्य काली च गृहीत्वा मुण्डमेव च । प्राह प्रचण्डाहासमिश्रमभ्येत्य चण्डिकाम् ॥ २३ ॥ मया तवात्रोपहृतौ चण्डमुण्डौ महापशू । युद्धयज्ञे स्वयं शुम्भ निशुम्भं च हनिष्यसि ॥२४॥ 21. Seeing Canda laid low, Munda also rushed at her. She felled him also to the ground, striking him with her sword in her fury. 22. Seeing the most valiant Canda and Munda laid low, the remaining army there became panicky and fled in all directions, 23. And Kali, holding the heads of Canda and Munda in her hands, approached Candikā and said, her words mingled with very loud laughter: 24. 'Here have I brought you the heads of Canda and Munda as two great animal offerings in this sacrifice of battle; Sumbha and Nisumbha, you shall yourself slay.'

·देवीमाहात्म्यम् ऋषिरुवाच ॥२५॥ तावानीतौ ततो दृष्ट्वा चण्डमुण्डौ महासुरौ । उवाच काली कल्याणी ललितं चण्डिका वचः ॥२६॥ यस्माञ्चण्डं च मुण्डं च गृहीत्वा त्वमुपागता । चामुण्डेति ततो लोके ख्याता देवी भविष्यसि ॥२७॥ इति श्रीमार्कण्डेयपुराणे सावर्णिके मन्वन्तरे देवीमाहात्म्ये चण्डमुण्डवधो नाम सप्तमोऽध्यायः॥ 25-27. The Rşi said: Thereupon seeing those asuras, Canda and Munda brought to her, the auspicious Caņdikā said to Kāli these playful words: 'Because you have brought me both Canda and Munda, you, O Devī, shall be famed in the world by the name Camunda.' Here ends the seventh chapter called 'The slaying of Canda and Munda' of Devi-mahatmya in Märkandeyapurāna, during the period of Savarni, the Manu.

·अथ अष्टमोऽध्यायः ॥ ऋषिरुवाच ॥१॥ चण्डे च निहते दैत्ये मुण्डे च विनिपातिते । बहुलेषु च सैन्येषु क्षयितेष्वसुरेश्वरः ॥२॥ ततः कोपपराधीनचेताः शुम्भः प्रतापवान् । उद्योगं सर्वसैन्यानां दैत्यानामादिदेश ह ॥३॥ अद्य सर्ववलदैत्याः षडशीतिरुदायुधाः । कम्बूनां चतुरशीतिनिर्यान्तु स्वपलैवताः ॥४॥ * 1-3. The Rsi said : After the daitya Canda was slain and Munda was laid low, and many of the battalions were destroyed, the lord of the asuras, powerful Sumbha, with mind overcome by anger, commanded then the mobilisation of all the daity a hosts : 4. Now let the eighty-six asuras-upraising their weapons-with all their forces, and the eighty-four Kambus, surrounded by their own forces, go out. 1 1. Kambu is a family of asuras.

·देवीमाहात्म्यम् कोटिवीर्याणि पञ्चाशदसुराणां कुलानि वै । शतं कुलानि धौम्राणां निर्गच्छन्तु ममाज्ञया ॥५॥ कालका दौ«दा मौर्याः कालिकेयास्तथासुराः । युद्धाय सजा निर्यान्तु आज्ञया त्वरिता मम ॥६॥ इत्याज्ञाप्यासुरपतिः शुम्भो भैरवशासनः । निर्जगाम महासन्यसहस्रर्बहुभिर्वृतः ॥ ७॥ आयान्तं चण्डिका दृष्ट्वा तत्सैन्यमतिभीषणम् । ज्यास्वनैः पूरयामास धरणीगगनान्तरम् ॥ ८॥ 5. Let the fifty asura families of Kotiviryase and the hundred families of Dhaumras: go forth at my command. 6. 'Let the asurast Kalakas, Daurhrdas, the Mauryas and the Kālakeyas hasten at my command and march forth ready for battle.' 7. After issuing these orders, Sumbha, the lord of the asuras and a ferocious ruler, went forth, attended by many thousands of big forces. 8. Seeing that most terrible army coming, Candika filled into space between the earth and the sky with the twang of her bow-string. 2, 3. Kotivirya and Dhaumra (descendents of Dhaumra) are families of asuras. 4. Kalakas etc. are names of the families of asuras.

·अष्टमोऽध्यायः १०३ ततः सिंहो महानादमतीव कृतवान्नृप । घण्टास्वनेन तान्नादानम्बिका चोपयत् ॥९॥ धनुयासिंहघण्टानां नादापूरितदिङ्मुखा । निनादर्भाषणः काली जिन्ये विस्तारितानना ॥१०॥ तं निनादमुपश्रुत्य दैत्यसैन्यश्चतुर्दिशम् । देवी सिंहस्तथा काली सरोषैः परिवारिताः ॥११॥ एतस्मिन्नन्तरे भूप विनाशाय सुरद्विपाम् । भवायामरसिंहानामतिवीर्यबलान्विताः ॥ १२॥ 9. Thereon her lion made an exceedingly loud roar, O King, and Ambika magnified those roars with the clanging of her bell. 10. Kali, expanding her mouth wide and filling the quarters with the sound (hun) overwhelmed the noises of her bow-string, lion and bell by her terrific roars. 11. On hearing that roar the enraged asura battalions surrounded the lion, the Devi (Candika) and Kalı on all the four sides. 12-13. At this moment, O King, in order to annihilate the enemies of devas and for the well-being of the supreme devas, there issued forth, endowed ·देवीमाहात्म्यम् ब्रह्मेशगुहविष्णूनां तथेन्द्रस्य च शक्तयः । शरीरेभ्यो विनिष्क्रम्य तद्रूपैश्चण्डिकां ययुः ॥ १३ ॥ यस्य देवस्य तद्रपं यथा भूषणवाहनम् । तद्वदेव हि तच्छक्तिरसुरान्यो माययौ ॥१४॥ हंसयुक्तविमानाने साक्षसूत्रकमण्डलुः । आयाता ब्रह्मणः शक्तिब्रह्माणी साभिधीयते ॥१५॥ with exceeding vigour and strength, Saktis' from the bodies of Brahmi, S'iva, Guha, Vişnu and Indra, and with the form of those devas went to Candika. 14. Whatever was the form of each deva, and whatever his ornaments and vehicle, in that very form his sakti advanced to fight with the asuras. 15. In a heavenly chariot drawn by swans advanced Brahmi's sakti carrying a rosary and a Kamandalu. She is called Brahmani. 5. Saktis are the embodied forms of the powers of the respective devas. 6. Kumara or Kartikeya.

·अष्टमोऽध्यायः माहेश्वरी वृषारूढा त्रिशूलवरधारिणी। महाहिवलया प्राप्ता चन्द्ररेखाविभूषणा ॥१६॥ कौमारी शक्तिहस्ता च मयूरवरवाहना। योद्धुमभ्याययौ दैत्यानम्बिका गुहरूपिणी ॥१७॥ तथैव वैष्णवी शक्तिर्गरुडोपरि संस्थिता । शङ्खचक्रगदाशाईखङ्गहस्ताऽभ्युपाययौ ॥१८॥ यज्ञवाराहमतुलं रूपं या विभ्रतो हरेः। शक्तिः साप्याययौ तत्र वाराही विभ्रती तनुम् ॥१९॥ 16. Mahesvarī arrived, seated on a bull, holding a fine trident, wearing bracelets of great snakes and adorned with a digit of the moon. 17. Ambika Kaumari, in the form of Guha, holding a spear in hand riding on a fine peacock, advanced to attack the asuras. 18. Likewise the S'akti of Vişņu came, seated upon Garudaa, holding conch, club, bow and sword in hand. 19. The Sakti of Hari, who assumed the incomparable form of a sacrificial boar, she also advanced there in a boar-like form.

·देवीमाहात्म्यम् नारसिंही नृसिंहस्य विभ्रती सदृशं वपुः । प्राप्ता तत्र सटाक्षेपक्षिप्तनक्षत्रसंहतिः ॥२०॥ वज्रहस्ता तथैवन्द्री गजराजोपरि स्थिता । प्राप्ता सहस्रनयना यथा शक्रस्तथैव सा ॥२१॥ ततः परिवृतस्ताभिरीशानो देवशक्तिभिः । हन्यन्तामसुराः शीघ्रं मम प्रीत्याह चण्डिकाम् ॥२२॥ ततो देवीशरीरात्तु विनिष्क्रान्तातिभीषणा । चण्डिका शक्तिरत्युग्रा शिवाशतनिनादिनी ॥२३॥ 20. Narasimhi' arrived there, assuming a body like that of a Narasimha, bringing down the constellations by the toss of her mane. 21. Likewise the thousand-eyed Aindri, holding a thunderbolt in hand and riding on the lord of elephants arrived just like Sakra (Indra). 22. Then Sliva, surrounded by those s'aktis of the devas, said to Candika, 'Let the asuras be killed forthwith by you for my gratification'. 23. Thereupon from the body of Devi issued forth the Sakti of Candika, most terrific, exceedingly fierce and yelling like a hundred jackals. 7. Sakti of Visnu in his incarnation as Man-Lion. 8. Sakti of Indra, Lord of the Gods.

·अष्टमोऽध्यायः १०७ सा चाह धूम्रजटिलमीशानमपराजिता । दूतस्त्वं गच्छ भगवन्पार्थ शुम्भनिशुम्भयोः ॥२४॥ ब्रूहि शुम्भ निशुम्भं च दानवावतिगर्वितौ । ये चान्ये दानवास्तत्र युद्धाय समुपस्थिताः ॥२५॥ त्रैलोक्यमिन्द्रो लभतां देवाः सन्तु हविर्भुजः । यूयं प्रयात पातालं यदि जीवितुमिच्छथ ॥२६॥ बलावलेपादथ चेद्भवन्तो युद्धकाक्षिणः । तदागच्छत तृप्यन्तु मच्छिवाः पिशितेन वः ॥२७॥ 24. And that invincible (Sakti) told Siva, of dark coloured matted locks, Go, my lord, as ambassador to the presence of Sumbha and Nisumbha. 25. 'Tell the two haughty asuras, Sumbha and Nisumbha, and the other asuras assembled there for battle. 26. Let Indra obtain the three worlds and let the devas enjoy the sacrificial oblations. You go to the neither world, if you wish to live. 27. 'But if through pride of strength you are anxious for battle, come on then. Let my jackals be satiated with your flesh'.

·देवीमाहात्म्यम् यतो नियुक्तो दौत्येन तया देव्या शिवः स्वयम् । शिवदूतीति लोकेऽस्मिंस्ततः सा ख्यातिमागता ॥२८॥ तेऽपि श्रुत्वा वचो देव्याः शर्वाख्यातं महासुराः । अमर्षापूरिता जग्मुर्यतः कात्यायनी स्थिता ॥२९॥ ततः प्रथममेवाग्रे शरशक्त्यृष्टिवृष्टिभिः । ववर्परुद्धतामर्षास्तां देवीममरारयः ॥३०॥ सा च तान् प्रहितान् बाणाञ्छूलशक्तिपरश्वधान् । चिच्छेद लीलयाध्मातधनुर्मुक्तैर्महेषुभिः ॥३१॥ 28. Because that Devi appointed Siva himself as ambassador thenceforth she became renowned in this world as Siva-dati. 9 29. Those great asuras, on their part, hearing the words of the Devī communicated by Siva, were filled with indignation and went where Katyāyanīlo stood. 30. Then in the very beginning, the enraged foes of the devas poured in front on the Devī showers of arrows, javelins and spears. 31. And lightly, with the huge arrows shot from her full-drawn bow, she clove those arrows, spears, darts and axes hurled by them. 9. Literally one for whom siva is Data (ambassador). 10. A name of Candika.

·अष्टमोऽयायः तस्याग्रतस्तथा काली शूलपातविदारितान् । खट्टाङ्गपोथितांवारीन्कुर्वती व्यचरत्तदा ॥३२॥ कमण्डलुजलाक्षेपहतवीयान हतौजसः । ब्रह्माणी चाकरोच्छवून्येन येन स्म धावति ॥ ३३ ॥ माहेश्वरी त्रिशूलेन तथा चक्रेण वैष्णवी दैत्याञ्जधान कौमारी तथा शक्त्याऽतिकोपना ॥३४॥ ऐन्द्री कुलिशपातेन शतशो दैत्यदानवाः । पेतुर्विदारिताः पृथ्व्यां रुधिरौघप्रवर्षिणः ॥ ३५ ॥ 32. Then, in front of him (Sumbha), stalked Kāli, piercing the enemies to pieces with her spear and crushing them with her skull-topped staff. 33. And Brahmini, wherever she moved, made the enemies bereft of valour and prowess by sprinkling on them the water from her Kamandalu. 34. The very wrathful Mahesvari slew the daityas with her trident, and Vaisnavi, with her discus, and Kaumari, with her javelin. 35. Torn to pieces by the thunderbolt which come down upon them, hurled by Aindri, daityas and danavas fell on the earth in hundreds, streams of blood flowing out of them.

·देवीमाहात्म्यम् तुण्डप्रहारविश्वस्ता ईष्टाग्रक्षतवक्षसः । वाराहमूत्या न्यपतंश्चक्रेण च विदारिताः ॥ ३६ ॥ नखैर्विदारितांश्चान्यान् भक्षयन्ती महासुरान् । नारसिंही चचाराजौ नादापूर्णदिगम्बरा ॥ ३७॥ चण्डाइहासैरसुराः शिवदत्यभिदृषिताः । पेतुः पृथिव्यां पतितांस्तांश्चखादाथ सा तदा ॥३८॥ इति मातृगणं क्रुद्धं मर्दयन्तं महासुरान् । दृष्ट्वाऽभ्युपायैर्विविधैनैशुर्देवारिसैनिकाः ॥ ३९ ॥ 36. Shattered by the boar-formed goddess (Varahi) with blows of her snout, wounded in their chests by the point of her tusk and torn by her discus, (the asuras) fell down. 37. Narasimhi, filling all the quarters and the sky with her roars, roamed about in the battle, devouring other great asuras torn by her claws. 38. Demoralised by the violent laughter of S'ivadūtī, the asuras fell down on the earth; she then devoured them who had fallen down. 39. Seeing the enraged band of Mátrs crushing the great asuras thus by various means, the troops of the enemies of devas took to their heels.

·अष्टमोऽध्यायः पलायनपरान्दृष्ट्वा दैत्यान्मातृगणार्दितान् । योद्धुमभ्याययो क्रुद्धो रक्तबीजो महासुरः ॥ ४० ॥ रक्तबिन्दुर्यदा भूमौ पतत्यस्य शरीरतः । समुत्पतति मेदिन्यां तत्प्रमाणस्तदासुरः ॥ ४१ ॥ युयुधे स गदापाणिरिन्द्रशक्त्या महासुरः । ततश्चन्द्रा स्ववत्रेण रक्तबीजमताडयत् ॥ ४२ ॥ कुलिशेनाहतस्याशु बहु सुस्राव शोणितम् । समुत्तस्थुस्ततो.योधास्तद्रूपास्तत्पराक्रमाः ॥ ४३ ॥ 40. Seeing the asuras harassed by the band of Mātrs and fleeing, the great asura Raktabīja strode forward to fight in wrath. 41. Whenever from his body there fell to the ground a drop of blood, at that moment rose up from the earth asura of his stature. 42. The great asura fought with Indra's sakti with club in his hand; then Aindrī also struck Raktabīja with her thunderbolt. 43. Blood flowed quickly and profusely from him who was wounded by the thunderbolt. From the blood rose up (fresh) combatants of his form and valour.

·११२ देवीमाहात्म्यम् यावन्तः पतितास्तस्य शरीराद्रक्तबिन्दवः । तावन्तः पुरुषा जातास्तद्वीर्यवलविक्रमाः ॥ ४४ ॥ ते चापि युयुधुस्तत्र पुरुषा रक्तसम्भवाः । समं मातृभिरत्युग्रशस्त्रपातातिभीषणम् ॥ ४५ ॥ पुनश्च वज्रपातेन क्षतमस्य शिरो यदा । ववाह रक्तं पुरुषास्ततो जाताः सहस्रशः ॥ ४६ ॥ वैष्णवी समरे चैनं चक्रेणाभिजधान ह । गदया ताडयामास ऐन्द्री तमसुरेश्वरम् ॥४७॥ 44. As many drops of blood fell from his body, so many persons came into being, with his courage, strength and valour. 45. And those persons also sprung up from his blood fought there with the Matrs in a more dreadful manner hurling the very formidable weapons. 46. And again when his head was wounded by the fall of her thunder-bolt, his blood flowed and therefrom were born persons in thousands. 47. Vaisnavi struck him with her discus in the battle, Aindri beat that lord of asuras with her club.

·अष्टमोऽध्यायः ११३ वैष्णवीचक्रभिन्नस्य रूधिरस्रावसम्भवैः । सहस्रशो जगद्व्याप्तं तत्प्रमाणेमहासुरैः ॥४८॥ शक्त्या जघान कौमारी वाराही च तथाऽसिना । माहेश्वरी त्रिशूलेन रक्तबीजं महासुरम् ॥ ४९ ॥ स चापि गदया दैत्यः सर्वा एवाहनत् पृथक् । मातृः कोपसमाविष्टो रक्तबीजो महासुरः ॥ ५० ॥ तस्याहतस्य बहुधा शक्तिशूलादिभिर्भुवि । पपात यो वै रक्तोषस्तेनासञ्छतशोऽसुराः ॥५१॥ 48. The world was pervaded by thousands of great asuras who were of his stature and who rose up from the blood that flowed from him when cloven by the discus of Vaisnavi. 49. Kaumari struck the great asura Raktabija with her spear, Varahī with her sword, and Mahesvarī with her trident. 50. And Raktabīja, that great asura also, filled with wrath, struck everyone of the Matrs severally with his club. 51. From the stream of blood which fell on the earth from him when he received multiple wounds by the spears, darts and other weapons, hundreds of asuras came into being. R-8 ·११४ देवीमाहात्म्यम् तैश्चासुरामकसम्भूतैरसुरैः सकलं जगत् । व्यातमासीलतो देश भगवाजम्मुरुत्तमम् ॥ ५२ ।। तान् विषण्णान् तुरान् दृष्ट्वा बाडिका प्राहलयारा । उवाच कालीं चामुण्डे विस्तीर्ण बदनं कुरु ॥ ५३ ।। मच्छस्नपातसम्भूतान् रक्तविन्दून् महासुरान् । रक्तबिन्दोः प्रतीच्छ त्वं वक्त्रेणानेन वेगिता ॥ ५४ ॥ भक्षयन्ती चर रणे तदुत्पन्नान्महासुरान् । एवमेष क्षयं दैत्यः क्षीणरत्तो गमिष्यति ॥ ५५ ॥ 52. And those asuras that were born from the blood of Raktabīja pervaded the whole world; the devas got intensely alarmed at this. 53-54. Seeing the devas dejected Candika laughed and said to Kgli, O Cāmundā, open out your mouth wide; with this mouth quickly take in the drops of blood generated by the blow of my weapon and (also) the great asuras born of the drops of blood of Raktabīja. 55. 'Roam about in the battle-field, devouring the great asuras that spring from him. So shall this daitya, with his blood emptied, perish.

·अटमोऽध्यायः ११५ भक्ष्यमाणास्त्वया चोग्रान चोत्पत्स्यन्ति चापरे। इत्युक्त्या तां ततो देवी मूलेनाभिजवान तम् ॥ ५६ ॥ मुखेन काली जगृहे रक्तबीजस्य शोणितम् । ततोऽसावाजघानाथ गदया तत्र चण्डिकाम् ॥ ५७ ॥ न चास्या वेदनां चक्र गदापातोल्पिकामपि । तस्याहतस्य देहात्तु बहु सुस्राव शोणितम् ॥ ५८ ॥ यतस्ततस्तद्वक्त्रेण चामुण्डा सम्प्रतीच्छति । मुखे समुद्गता येऽस्या रक्तपातान्महासुराः ॥ ५९॥ तांश्चखादाथ चामुण्डा पपौ तस्य च शोणितम् ॥६॥ 56. “As you go on devouring these, other fierce (asuras) will not be born'. Having enjoined her thus, the Devi next smote him (Raktabīja) with her dart. 57. Then Kali drank Raktabīja's blood with her mouth. Then he struck Candika with his club there. 58-60. The blow of his club caused her not even the slightest pain. And from his stricken body wherever blood flowed copiously, there Camuņdā swallowed it with her mouth. The Cāmunda devoured those great asuras who sprang up from the flow of blood in her mouth, and drank his (Raktabīja's) blood.

·११६ देवीमाहात्म्यम् देवी शूलेन वज्रेण बाणैरसिभित्रष्टिभिः । जघान रक्तबीजं तं चामुण्डापीतशोणितम् ॥६१॥ स पपात महीपृष्ठे शस्त्रसङ्घसमाहतः । नीरक्तश्च महीपाल रक्तबीजो महासुरः ॥६२ ॥ ततस्ते हर्षमतुलमवापुस्त्रिदशा नृप । तेषां मातृगणो जातो ननर्तासृङ्गदोद्धतः ॥६३ ॥ इति श्रीमार्कण्डेयपुराणे सावर्णिके मन्वन्तरे देवीमाहात्म्ये रक्तबीजवधो नाम अष्टमोऽध्यायः ॥ ८॥ 61. The Devi (Kausiki) smote Raktabīja with her dart, thunderbolt, arrows, swords and spears, when Camundā went on drinking his blood. 62. Stricken with a multitude of weapons and bloodless, the great asura (Raktabija) fell on the ground, O King. 63. Thereupon the devas attained great joy, O, King. The band of Matrs who sprang from them danced, being intoxicated with blood. Here ends the eighth chapter called "The Slaying of Rakitabija" of Devi-māhātmya in Mār kandeya-purāņa, during the period of Savarni, the Manu.

·अथ नवमोऽध्यायः ॥ राजोवाच ॥१॥ विचित्रमिदमाख्यातं भगवन् भवता मम । देव्याश्चरितमाहात्म्यं रक्तबीजवधाश्रितम् ॥२॥ भृयश्चेच्छाम्यहं श्रोतुं रक्तबीजे निपातिते । चकार शुम्भो यत्कर्म निशुम्भश्चातिकोपनः ॥३॥ ऋषिरुवाच ॥४॥ चकार कोपमतुलं रक्तबीजे निपातिते । शुम्भासुरो निशुम्भश्च हतेष्वन्येषु चाहवे ॥५॥ 1-2. The King (Suratha) said: Wonderful is this that you, adorable sir, have related to me about the greatness of the Devi's act in slaying Raktabīja. 3. I wish to hear further what the very irate S'umbha and Nisumbha did after Raktabīja was killed. 4-5. The Rsi said : After Raktabija was slain and other asuras were killed in the fight, the asura Sumbha and Nisumbha gave way to unbounded wrath.

·११८ देवीमाहात्म्यम् हन्यमानं महासैन्यं विलोक्यामर्षमुद्वहन् । अभ्यधावनिशुम्भोऽथ मुख्ययासुरसेनया ॥६॥ तस्याग्रतस्तथा पृष्ठे पार्श्वयोश्च महासुराः । सन्दष्टौष्ठपुटाः क्रुद्धा हन्तुं देवीमुपाययुः ॥ ७॥ आजगाम महावीर्यः शुम्भोऽपि स्वबलैर्वृतः । निहन्तुं चण्डिकां कोपात्कृत्वा युद्धं तु मातृभिः ॥ ८ ॥ ततो युद्धमतीवासीद्देव्या शुम्भनिशुम्भयोः । शरवर्षमतीवो मेघयोरिव वर्षतोः ॥९॥ 6. Enraged on seeing his great army slaughtered, Nisumbha then rushed forward with the chief forces of the asuras. 7. In front of him, behind him and on both sides of him, great asuras, enraged and biting their lips, advanced to slay the Devī. 8. Slumbha also, mighty in valour, went forward, surrounded with his own troops to slay Candikā in his rage, after fighting with the Matrs. 9. Then commenced a severe combat between the Devi on one side and on the other, Sumbha and Nisumbha who, like two thunder-clouds, rained a most tempestuous shower of arrows on her.

·नवमोऽध्यायः ११९ चिच्छेदास्ताञ्छरांस्ताभ्यां चण्डिका स्वशरोत्करैः । ताडयामास चाङ्गेषु शस्त्रौघेरसुरेश्वरौ ॥१०॥ निशुम्भो निशित खड्गं चर्म चादाय सुप्रभम् । अताडयन्मूनि सिंहं देव्या बाहनमुत्तमम् ॥११॥ ताडित वाहले देवी क्षुरप्रेणासिमुत्तमम् । निशुम्भस्याशु चिच्छेन चर्म चाप्यष्टचन्द्रकम् ॥ १२ ॥ छिन्ने चर्मणि खड्ने च शक्तिं चिक्षेप सोऽसुरः । तामप्यस्य द्विधा चक्र चक्रेगाभिमुखागताम् ॥ १३ ॥ 10. Candika with numerous arrows quickly split the arrows shot by the two asuras and smote the two lords of asuras on their limbs with her mass of weapons. 11. Nisumbha grasping a sharp sword and a shining shield struck the lion, the great carrier of the Devi, on the head. 12. When her carrier was struck, the Devī quickly cut Nisumbha's superb sword with a sharp-edged arrow and also his sheild on which eight moons were figured. 13. When his shield was split and his sword too broken, the asura hurled his spear; and that missile also, as it advanced towards her, was split into two by her discus.

·१२० देवीमाहात्म्यम् कोपाध्मातो निशुम्भोऽथ शूलं जग्राह दानवः । आयान्तं मुष्टिपातेन देवी तच्चाप्यचूर्णयत् ॥१४॥ आविद्धयाथ गदां सोऽपि चिक्षेप चण्डिका प्रति । सापि देव्या त्रिशूलेन भिन्ना भस्मत्वमागता ॥१५॥ ततः परशुहस्तं तमायान्तं दैत्यपुङ्गवम् । आहत्य देवी वाणौधैरपातयत भूतले ॥१६॥ तस्मिनिपतिते भूमौ निशुम्भे भीमविक्रमे । भ्रातर्यतीव संक्रुद्धः प्रययौ हन्तुमम्बिकाम् ॥१७॥ 14. Then the danava Nisumbha, swelling with wrath, seized a dart, and that also, as it came, the Devi powdered with a blow of her fist. 15. Then brandishing his club, he flung it against Candika ; shivered by the trident of the Devi, it also turned to ashes. 16. Then the Devi assailed the heroic danava, advancing with battle-axe in hand, and laid him low on the ground. 17. When his brother Nisumbha of terrific prowess fell to the ground, (Slumbha) got infuriated in the extreme. and strode forward to slay Ambikā. .

·नवमोऽध्यायः १२१ स रथस्थस्तथात्युच्चैर्गृहीतपरमायुधैः । भुजैरष्टाभिरतुलैव्याप्याशेपं बभौ नभः ॥१८ ॥ तमायान्तं समालोक्य देवी शङ्खमवादयत् । ज्याशब्दं चापि धनुषश्चकारातीव दुःसहम् ॥१९॥ पूरयामास ककुभो निजघण्टास्वनेन च । समस्तदैत्यसैन्यानां तेजोवधविधायिना ॥२०॥ ततः सिंहो महानादस्त्याजितेभमहामदेः । पूरयामास गगनं गां तथोपदिशो दश ॥ २१ ॥ 18. Standing in his chariot and grasping excellent weapons in his long and incomparable eight arms, he shone by pervading the entire sky. 19. Seeing him approaching, the Devi blew her conch, and made a twang of her bow-string, which was unbearable in the extreme. 20. And (the Devi) filled all directions with the ringing of her bell, which destroys the strength of all the daitya hosts. 21. The lion filled the heaven, the earth and the ten quarters of the sky with loud roars, which made the elephants give up their violent rut.

·१२२ देवीमाहात्म्यम् ततः काली समुत्पत्य गगनं मामताडयत् । कराभ्यां तन्निनादेन प्राक्स्वनास्ते तिरोहिताः ॥२२॥ अट्टाहासमशियं शिवदूती चकार ह । तैः शब्दैरसुरास्त्रेसुः शुम्भः कोपं परं ययौ ॥२३॥ दुरात्मंस्तिष्ठ तिष्ठेति व्याजहाराम्बिका यदा । तक्षा जयेत्यनिहितं देवैराकाशसंस्थितैः ॥२४॥ शुम्भेनागत्य या शक्तिर्मुक्ता ज्वालातिभीषणा । आयान्ती वह्निकूटाभा सा निरस्ता महोल्कया ॥२५॥ 22. Then Kali, springing upwards in the sky, (came down) and struck the earth with both her hands; by its noise all the previous sounds were eclipsed. 23. S'ivadūti made a loud omnious peel of laughter. The asuras were frightened by those sounds, and Sumbha flew into an utmost rage. 24. As Ambika said, 'O evel-natured one stop, stop', the devas stationed in the sky cheered her with the words, 'Be victorious.' 25. The spear, flaming most terribly and shining like a mass of fire, which S'umbha approaching hurled was, as it was coming along; put out by a great firebrand (from the Devi).

·नवमोऽध्यायः १२३ सिंहनादेन शुम्भस्य व्याप्तं लोकत्रयान्तरम् । निर्यातनिःस्वनो घोरो जितवानवनीपते ॥२६॥ शुम्भमुक्ताञ्छरान्देवी शुम्भस्तत्प्रहिताञ्छरान् । चिच्छेद स्वशरैरुङ्गः शतशोऽथ सहस्रशः ॥२७॥ ततः सा चण्डिका क्रुद्धा शूलेनाभिजघान तम् । स तदाभिहतो भूमौ मूच्छितो निपपात ह ॥ २८ ॥ ततो निशुम्भः सम्प्राप्य चेतनामात्तकार्मुकः । आजवान शरदेवी काली केसरिणं तथा ॥२९॥ 26. The vault between the three worlds was pervaded by Slumbha's lion-like roar, but the dreadful thunder-clap (of the Derī) smothered that, o King. 27. The Devi split the arrows shot by Slumbha, and S'umbha also split the arrows discharged by her, (each with her and his) sharp arrows in hundreds and thousands. 28. Then Candika became angry and smote him with a trident. Wounded therewith, he fainted and fell to the ground. 29. Then Nisumbha, regaining consciousness, seized his bow and struck with arrows the Devil, and Kali and the lion. 1. Candika.

·१२४ देवीमाहात्म्यम् पुनश्च कृत्वा वाहूनामयुतं दनुजेश्वरः । चक्रायुधेन दितिजश्छादयामास चण्डिकाम् ॥३०॥ ततो भगवती क्रुद्धा दुर्गा दुर्गार्तिनाशिनी । चिच्छेद तानि चक्राणि स्वशरैः सायकांच तान् ॥ ३१ ॥ ततो निशुम्भो वेगेन गदामादाय चण्डिकाम् । अभ्यधावत वै हन्तुं दैत्यसेनासमावृतः ॥ ३२ ॥ तस्यापतत एवाशु गदां चिच्छेद चण्डिका । खङ्गेन शितधारेण स च शूलं समाददे ॥३३॥ 30. And the danuja-lord, the son of Diti, putting forth a myriad arms, covered Candika with myriad discuses. 31. Then Bhagavati Durga, the destroyer of difficulties and afflictions, became angry and split those discuses and those arrows with her own arrows. 32. Thereupon Nisrumbha, surrounded by the daitya host, swiftly seizing his club, rushed at Candika to slay her. 33. As he was just rushing at her, Candika clove his club with her sharp-edged sword; and he took hold of a dart.

·नवमोऽध्यायः १२५ शूलहस्तं समायान्तं निशुम्भममरार्दनम् । हृदि विव्याध शूलेन वेगाविद्धन चण्डिका ॥ ३४ ॥ भिन्नस्य तस्य शूलेन हृदयानिःसृतोऽपरः । महावलो महावीर्यस्तिष्ठेति पुरुषो वदन् ॥ ३५ ॥ तस्य निष्कामतो देवी प्रहस्य स्वनवत्ततः । शिरश्चिच्छेद खङ्गेन ततोऽसावपतद्भुवि ॥ ३६ ॥ ततः सिंहश्चखादोगदंष्ट्राक्षुण्णशिरोधरान् । असुरांस्तांस्तथा काली शिवदूती तथापरान् ॥३७॥ कौमारीशक्तिनिर्भिन्नाः केचिन्शुर्महासुराः । ब्रह्माणीमन्त्रपूतेन तोयेनान्ये निराकृताः ॥३८॥ 34. As Nisrumbha, the afflicter of the devas, was advancing with the dart in hand, Candika pierced him at the heart with a swiftly hurled dart. 35. From his (Nis'umbha's) heart that was pierced by the dart, issued forth another person of great strength and valour, exclaiming (at the Devi) 'stop'. 36. Then Devī laughing aloud, severed the head of him who issued forth, with her sword. Thereupon he fell to the ground. 37. The lion then deroured those asuras whose necks he had crushed with his fierce teeth, and Kali and S'ivaduti devoured others. 38. Some great asuras perished, being pierced through by the spear of Kaumāri. Others were repul- ·१२६ देवीमाहात्म्यम् माहेश्वरीत्रिशूलेन मिनाः ऐतस्तथापरे । वाराहीतुण्डबातेन केचिचूर्णाकृता भुवि ॥ ३९ ॥ खण्ड खण्डं च चक्रेण वैष्णव्या दानवाः कृताः । वज्रेण चैन्द्रीहस्ताग्रविमुक्तेन तथापरे ॥४०॥ केचिद्विनेशुरसुराः केचिन्नष्टा महाहवात् । भक्षिताश्चापरे कालीशिवदतीमृगाधिपः ॥४१॥ इति श्रीमार्कण्डेयपुराणे सावर्णिके मन्वन्तरे देवीमाहात्म्ये निशुम्भवधो नाम नवमोऽध्यायः ॥ ९॥ sed by (sprinkling of) the water purified by the incantation of Brahmani. 39. Others fell, pierced by a trident wielded by Mahes vari; some were powdered on the ground by the blows from the snout of Varahi. 40. Some danavas were cut to pieces by the discus of Vaişņavi, and others again by the thunderbolt discharged from the palm of Aindrī. 41. Some asuras perished (themselves), some fled from the great battle, and others were devoured by Kali, S'ivadūtī and the lion. Here ends the ninth chapter called 'The Slaying of Nis'umbha' of Devi-mahatmya in Markandeyapurāna during the period of Săvarni, the Manu.

·अथ दशमोऽध्यायः॥ ऋषिरुवाच ॥१॥ निशुम्भ निहतं दृष्ट्वा भ्रातरं प्राणसम्मितम् । हन्यमानं बलं चैत्र शुम्भः क्रुद्धोऽब्रवीद्वचः ॥२॥ बलावलेपदुष्टे त्वं मा दुर्गे गर्वमावह । अन्यासां वलमाश्रित्य युद्धवसे यातिमानिनी ॥३॥ देव्युवाच ॥४॥ एकैवाहं जगत्यत्र द्वितीया का ममापरा । पश्यैता दुष्ट मय्येव विशन्त्यो मद्विभूतयः ॥५॥ 1-3. The Rşi said: Seeing his brother Nisumbha slain, who was dear to him as his life, and his army being slaughtered, Slumbha angrily said, '0 Durgā, who are puffed up with the pride of strength, don't show your pride (here). Though you are exceedingly haughty, you, resorting to the strength of others, fight'. 4-5. The Devi said: I am all alone in the world here. What other is there besides me ? See, vile one, ·देवीमाहात्म्यम् ततः समस्तास्ता देव्यो ब्रह्माणीप्रमुखा लयम् । तस्या देव्यास्तनौ जग्मुरेकैवासीत्तदाम्बिका ॥६॥ देव्युवाच ॥ ७॥ अहं विभूत्या बहुभिरिह रूपैर्यदास्थिता । तत्संहृतं मयैकैव तिष्ठाम्याजौ स्थिरो भव ॥८॥ ऋषिरुवाच ॥९॥ ततः प्रववृते युद्धं देव्याः शुम्भस्य चोभयोः । पश्यतां सर्वदेवानामसुराणां च दारुणम् ॥ १० ॥ these Goddesses, who are but my own powers, entering into my own self? 6. Then all those, Brahmani and the rest, were absorbed in the body of the Devi. Ambika alone then remained. 7-8. The Devi said : The numerous forms which I projected by my power here—those have been withdrawn by me, and (now) I stand alone. Be steadfast in combat. 9-10. The Rşi said: Then began a dreadful battle between them both, the Devi and Sumbha, while all the devas and asuras looked on.

·दशमोऽध्यायः शरवः शितैः शस्त्रैस्तथास्त्रैश्चैव दारुणैः । तयोर्युद्धमभृद्भूयः सर्वलोकभयङ्करम् ॥ ११ ॥ दिव्यान्यस्त्राणि शतशो मुमुचे यान्यथाम्बिका । वभञ्ज तानि दैत्येन्द्रस्तत्प्रतीघातकर्तृभिः ॥ १२ ॥ मुक्तानि तेन चास्त्राणि दिव्यानि परमेश्वरी । बभञ्ज लीलयैवोग्रढुङ्कारोचारणादिभिः ॥ ततः शरशतैर्देवीमाच्छादयत सोऽसुरः । सापि तत्कुपिता देवी धनुश्चिच्छेद चेयुभिः ॥१४॥ 11. With showers of arrows, with sharp weapons and frightful missiles, both engaged again in a combat that frightened all the worlds. 12. Then the lord of daityas broke the divine missiles, which Ambika discharged in hundreds, with (weapons) that repulsed them. 13. With fierce shout of hum and the like, the Paramesvarī playfully broke the excellent missiles that he threw. 14. Then the asura covered the Devi with hundreds of arrows, and the Devi in wrath split his bow with her arrows. RO ·१३० देवीमाहात्म्यम् छिन्ने धनुषि दैत्येन्द्रस्तथा शक्तिमथाददे । चिच्छेद देवी चक्रेण तामप्यस्य करे स्थिताम् ॥१५॥ ततः खड्गमुपादाय शतचन्द्रं च भानुमत् । अभ्यधावत्तदा देवी दैत्यानामधिपेश्वरः ॥ १६ ॥ तस्यापतत एवाशु खड्गं चिच्छेद चण्डिका । धनुर्मुक्तैः शितैर्वाणैश्चर्म चार्ककरामलम् ॥१७॥ हताश्वः स तदा दैत्यश्छिन्नधन्वा विसारथिः । जग्राह मुद्रं घोरमम्बिकानिधनोद्यतः ॥१८॥ 15. And when the bow was split the lord of the daityas took up his spear. With a discus, the Devī split that (spear) also in his hand. 16. Next the supreme monarch of the daityas, taking his sword and shining shield bearing the images of a hundred moons, rushed at the Devī at that moment. 17. Just as he was rushing forward, Candika split his sword with sharp arrows shot from her bow, as also his sheild as bright as the solar rays. 18. With his steeds slain, with his bow broken, without a charioteer, the daitya then grasped his terrible mace, being ready to kill Ambika.

·दशमोऽध्यायः चिच्छेदापततस्तस्य मुद्रं निशितैः शरैः। तथापि सोऽभ्यधावत्तां मुष्टिमुद्यम्य वेगवान् ॥ १९ ॥ स मुष्टिं पातयामास हृदये देत्यपुङ्गवः । देव्यास्तं चापि सा देवी तलेनोरस्यताडयत् ॥२०॥ तलपहारामिहतो निपपात महीतले । स दैत्यराजः सहसा पुनरेव तथोत्थितः ॥ २१ ॥ उत्पत्य च प्रगृह्योचैर्दैवीं गगनमास्थितः । तत्रापि सा निराधारा युयुधे तेन चण्डिका ॥ २२ ॥ 19. With sharp arrows, she split the mace of S'umbha, who was rushing at her. Even then, raising his fist, he rushed swiftly at her. 20. The daitya-lord brought his fist down on the heart of the Devi, and the Devi also with her palm smote him on his chest. 21. The daitya-king, wounded by the blow of her palm, fell on the earth, but immediately again he rose up. 22. Seizing the Devi, he sprang up and mounted on high into the sky. There also Candika, without any support, fought with him.

·१३२ देवीमाहात्म्यम् नियुद्धं खे तदा दैत्यश्चण्डिका च परस्परम् । चक्रतुः प्रथमं सिद्धमुनिविस्मयकारकम् ॥ २३ ॥ ततो नियुद्धं सुचिरं कृत्वा तेनाम्बिका सह । उत्पाव्य भ्रामयामास चिक्षेप धरणीतले ॥ २४ ॥ स क्षिप्तो धरणीं प्राप्य मुष्टिमुद्यम्य वेगतः । अभ्यधावत दुष्टात्मा चण्डिकानिधनेच्छया ॥२५॥ तमायान्तं ततो देवी सर्वदैत्यजनेश्वरम् । जगत्यां पातयामास भित्वा शूलेन वक्षसि ॥ २६ ॥ 23. Then the daitya. (Sumbha) and Candika faught, as never before, with each other in the sky in a close contact, which wrought surprise to the Siddhas? and sages. 24. Ambika then, after carrying on a close fight for a very long time with him, lifted him up, whirled him around and flung him down on the earth. 25. Flung thus, the evil-natured (Sumbha), reaching the earth and raising his fist, hastily rushed forward desiring to kill Candika. 26. Seeing that lord of all the daitya-folk approaching, the Devī, piercing him on the chest with a dart, threw him down on the earth. 1. A class of divine beings.

·दशमोऽध्यायः १३३ स गतासुः पपातोव्यां देवी शूलाग्रविक्षतः । चालयन् सकलां पृथ्वी साब्धिद्वीपां सपर्वताम् ॥२७॥ ततः प्रसन्नमखिलं हते तस्मिन् दुरात्मनि । जगत्स्वास्थ्यमतीवाप निर्मलं चाभवन्नमः ।। २८ ॥ उत्पातमेघाः सोल्का ये प्रागासंस्ते शमं ययुः। सरितो मार्गवाहिन्यस्तथासंस्तत्र पातिते ॥ २९ ॥ ततो देवगणाः सर्वे हर्षनिर्भरमानसाः । बभूवुनिहते तस्मिन् गन्धर्वा ललितं जगुः ॥ ३० ॥ 27. Battered by the pointed dart of the Devi he fell lifeless on the ground, shaking the entire earth with its seas, islands and mountains. 28. When that evil-natured (asura) was slain, the universe became happy and regained perfect peace, and the sky grew clear. 29. Flaming portent-clouds that were in evidence before, became tranquil, and the rivers kept within their courses when (S'umbha) was stricken down there. 30. When he had been slain, the minds of all the bands of devas became overfull with joy, and the Gandharvas' sang sweetly, and others sounded (their instruments). , 2. Divine minstrels.

·१३४ देवीमाहात्म्यम् अवादयंस्तथैवान्ये ननृतुश्चाप्सरोगणाः । ववुः पुण्यास्तथा वाताः सुप्रभोऽभूद्दिवाकरः ॥३१॥ जज्वलुश्वानयः शान्ता शान्तदिग्जनितस्वनाः ॥३२॥ इति श्रीमार्कण्डेयपुराणे सावर्णिके मन्वन्तरे देवीमाहात्म्ये शुम्भवधो नाम दशमोऽध्यायः ॥ १०॥ 31-32. And the bands of nymphs danced ; likewise favourable winds blew; the sun became very brilliant; the sacred fires blazed pacefully and tranquil became the strange sounds that had risen in different quarters of the sky. Here ends the tenth chapter called 'The Slaying of Sumbha' of Devi-mahatmya in Markandeyapurāna, during the period of Sāvarni, the Manu, ·अथ एकादशोऽध्यायः॥ ऋषिरुवाच ॥१॥ देव्या हते तत्र महासुरेन्द्र सेन्द्राः सुरा वह्निपुरोगमास्ताम् । कात्यायनीं तुष्टुवुरिष्टलाभा- द्विकासिवक्त्राब्जविकासिताशाः ॥२॥ देवि प्रपन्नार्तिहरे प्रसीद प्रसीद मातर्जगतोऽखिलस्य । प्रसीद विश्वेश्वरि पाहि विश्वं त्वमीश्वरी देवि चराचरस्य ॥३॥ 1-2. The Rsi said : When the great lord of asuras was slain there by the Devi, Indra and other devas led by Agni, with their object fulfilled and their cheerful faces illumining the quarters, praised her, Katyayani: 3. "O Devī, you who remove the sufferings of your suppliants, be gracious. Be propitious, O Mother of the whole world. Be gracious, O Mother of the 1. There is an eulogy of this hymn in the Laksmi-tantra. Lakşmi tells Indra the wonderful results of chanting it.

·१३६ देवीमाहात्म्यम् आधारभूता जगतस्त्वमेका महीस्वरूपेण यतः स्थितासि । अपां स्वरूपस्थितया त्वयेत- दाप्यायते कृत्स्नमलङ्घयवीर्ये ॥ ४ ॥ वैष्णवीशक्तिरनन्तवीर्या विश्वस्य बीजं परमासि माया। सम्मोहितं देवि समस्तमेत- त्वं वै प्रसन्ना भुवि मुक्तिहेतुः॥५॥ universe. Protect the universe. You are, O Devi, the ruler of all that is moving and unmoving. 4. You are the sole substratum of the world, because you subsist in the form of the earth. By you, who exist in the shape of water, all this (universe) is gratified, ODevi of inviolable valour! 5. You are the power of Vişņu, the endless valour. You are the primaeval māya, which is the source of the universe; by you all this (universe) has been thrown into an illusion, O Devī. If you become gracious, you become the cause of final emancipation in this world.

·एकादशोऽध्यायः १३५ विद्याः समस्तास्तव देवि भेदाः स्त्रियः समस्ताः सकला जगत्सु । त्वयैकया पूरितमम्बयैतत् का ते स्तुतिः स्तव्यपरापरोक्तिः ॥६॥ सर्वभूता यदा देवी भुक्तिमुक्तिप्रदायिनी । त्वं स्तुता स्तुतये का वा भवन्तु परमोक्तयः ॥७॥ सर्वस्य बुद्धिरूपेण जनस्य हृदि संस्थिते । स्वर्गापवर्गदे देवि नारायणि नमोऽस्तु ते ॥८॥ 6. 'All lores are your aspects O Devi; so are all women in the world, endowed with various attributes. By you alone, the Mother, this world is filled. What praise can there be for you who are of the nature of primary and secondary expression regarding (objects) worthy of praise. 7. When you have been lauded as the embodiment of all beings, the Devi (the effulgent one), and bestower of the enjoyment and liberation, what words, however excellent, can praise you? 8. Salutation be to you, O Devi Narayani, O you who abide as intelligence in the hearts of all creatures, and bestow enjoyment and liberation.

·१३८ देवीमाहात्म्यम् कलाकाष्ठादिरूपेण परिणामप्रदायिनि । विश्वस्योपरतौ शक्ते नारायणि नमोऽस्तु ते ॥९॥ सर्वमङ्गलमाङ्गल्ये शिवे सर्वार्थसाधिके । शरण्ये त्र्यम्बके गौरि नारायणि नमोऽस्तु ते ॥१०॥ सृष्टिस्थितिविनाशानां शक्तिभूते सनातनि । गुणाश्रये गुणमये नारायणि नमोऽस्तु ते ॥११॥ शरणागतदीनार्तपरित्राणपरायणे । सर्वस्यातिहरे देवि नारायणि नमोऽस्तु ते ॥१२॥ . 9. Salutation be to you, O Nārāyaṇī, O you who, in the form of minutes, moments and other divisions of time, bring about change in things, and have (thus) the power to destroy the universe. 10. Salutation be to you, O Nārāyaṇī, O you who are the good of all good, 0 auspicious Devi, who accomplish every object, the giver of refuge, O threeeyed Gauri! 11. Salutation be to you, O Narayani, you who have the power of creation, sustentation and destruction and are eternal. You are the substratum and embodiment of the three guņas. 12. 'Salutation be to you, O Narayani, O you who are intent on saving the dejected and distressed ·एकादशोऽध्यायः हंसयुक्तविमानस्थे ब्रह्माणीरूपधारिणि । कौशाम्भःक्षरिके देवि नारायणि नमोऽस्तु ते ॥१३॥ त्रिशूलचन्द्राहिधरे महावृषभवाहिनि । माहेश्वरीस्वरूपेण नारायणि नमोऽस्तु ते ॥१४॥ मयूरकुक्कुटवृते महाशक्तिधरेऽनघे । कौमारीरूपसंस्थाने नारायणि नमोऽस्तु ते ॥१५॥ that take refuge under you. O you, Devi, who remove the sufferings of all! 13. 'Salutation be to you, ONarayani, O you who ride in the heavenly chariot yoked with swans? and assume the form of Brahmani, O Devi, who sprinkle water with Kusa grass. 14. Salutation be to you, O Narayani, O you who bear the trident, the moon and the serpent, and ride a big bull, and have the form of Mahes vari. 15. Salutation be to you, O Nārāyaṇī, O you who are attended by peacock and cock, and bear a great spear. O you, who are sin less and take the form of Kaumārī.4 2. Siran is the vehicle of Brahma. The verse salutes the Deri in the form of Sarasvati (Brahmani) here. 3. She is saluted here as the consort of Mahesvara. 4. S'akti of Kumāra.

·१४० देवीमाहात्म्यम् शङ्खचक्रगदाशार्जगृहीतपरमायुधे । प्रसीद वैष्णवीरूपे नारायणि नमोऽस्तु ते ॥ १६ ॥ गृहीतोग्रमहाचक्रे दंष्ट्रोद्धृतवसुन्धरे। बराहरूपिणि शिवे नारायणि नमोऽस्तु ते ॥१७॥ नृसिंहरूपेणोग्रेण हन्तुं दैत्यान् कृतोद्यमे । त्रैलोक्यत्राणसहिते नारायणि नमोऽस्तु ते ॥१८॥ 16. Salutation be to you, O Nārāyani, O you who hold the great weapons of conch, discus, club and bow,and take the form of Vaisnavi, be gracious. 17. "Salutation be to you, O Nārāyaṇī, O you who grasp a huge formidable discus, and uplift the earth with thy tusk, O auspicious Devī, who take a boar-like form.6 18. "Salutation be to you, O Nārāyaṇī, 0 you who, in the fierce form of a man-lion, put forth your efforts to slay the daityas, O you who possess the benevolence of saving the three worlds. 5. Saluted here as Consort of Visnu. 6. The Sakti of Vişnu in his boar incarnation, 7. Sakti of Vişnu in his fourth incarnation as a man-lion.

·एकादशोऽध्यायः किरीटिनि महावज्रे सहस्रनयनोज्ज्वले । वृत्रप्राणहरे चैन्द्रि नारायणि नमोऽस्तु ते ॥ १९ ॥ शिवदूतीस्वरूपेण हतदैत्यमहावले । घोररूपे महारावे नारायणि नमोऽस्तु ते ॥२०॥ दंष्ट्राकरालवदने शिरोमालाविभूषणे । चामुण्डे मुण्डमथने नारायणि नमोऽस्तु ते ॥२१॥ लक्ष्मि लज्जे महाविद्ये श्रद्धे पुष्टि स्वधे ध्रुवे । महारात्रि महामाये नारायणि नमोऽस्तु ते ॥२२॥ 19. Salutation be to you, ONarayani, you who have a diadem and a great thunder-bolt, are dazzling with a thousand eyes, and took away the life of Vštra, O Aindri ! 20. Salutation be to you, O Nārāyaṇī, O you who in the form of Sivadūti slew the mighty hosts of the daityas, O you of terrible form and loud throat ! 21. Salutation be to you, ONarayani, O you who have a face terrible with tusks, and are adorned with a garland of heads, 0 Camunda, O slayer of Munda! 22. Salutation be to you, O Narayani, O you who are good fortune, modesty, great wisdom, faith, 8. Consort of Indra the slayer of Vrtra.

·देवीमाहात्म्यम् मेधे सरस्वति बरे भूति बाभ्रवि तामसि । नियते त्वं प्रसीदेशे नारायणि नमोऽस्तु ते ॥ २३ ॥ सर्वस्वरूपे सर्वेशे सर्वशक्तिसमन्विते । भयेभ्यस्त्राहि नो देवि दुर्गे देवि नमोऽस्तु ते ॥२४॥ एतत्ते वदनं सौम्यं लोचनत्रयभूषितम् । पातु नः सर्वभूतेभ्यः कात्यायनि नमोऽस्तु ते ॥२५॥ ज्वालाकरालमत्युग्रमशेषासुरसूदनम् । त्रिशूलं पातु नो भीतेर्भद्रकालि नमोऽस्तु ते ॥२६॥ nourishment and Svadha. O you who are immoveable O you, great Night and great Illusion. 23. 'Salutation be to you, ONarayani, O you who are intelligence and Sarasvati, O Best One, prosperity, consort of Visnu, Dark One, nature, be propitious. 24. '0Queen of all, you who exist in the form of all, and possess every might. Save us from error, 0 Devi. Salutation be to you, O Devi Durga.! 25. May this benign countenance of yours adorned with three eyes, protect us from all fears. Salutation be to you, O Katyayani ! 26. Terrible with flames, exceedingly sharp, destroyer of all the asuras, may your trident guard us from fear. Salutation be to you, O Bhadrakali !

·एकादशोऽध्यायः १४३ हिनस्ति दैत्यतेजांसि स्वनेनापूर्य या जगत् । सा घण्टा पातु नो देवि पापेभ्यो नः सुतानिव ॥२७॥ असुरामृग्वसापङ्कचर्चितस्ते करोज्ज्वलः । शुभाय खड्गो भवतु चण्डिके त्वां नता वयम् ॥२८॥ रोगानशेषानपहंसि तुष्टा रुष्टा तु कामान् सकलानभीष्टान् । त्वामाश्रितानां न विपन्नराणां त्वामाश्रिता ह्याश्रयतां प्रयान्ति ॥ २९ ॥ 27. May your bell that fills the world with its ringing, and destroys the prowess of the daityas, guard us, O Devi, as a mother protects her children, from all evils. 28. May your sword, smeared with the mirelike blood and fat of asuras, and gleaming with rays, be for our welfare, O Candikā, we bow to you. 29. When satisfied, you destroy all illness; but when wrathful you (frustrate) all the longed-for desires. No calamity befalls men who have sought you. Those who have sought you become verily a refuge of others.

·१४४ देवीमाहात्म्यम् एतत्कृतं यत्कदनं त्वयाद्य धर्मद्विषां देवि महासुराणाम् । रूपैरनेकैहुधात्ममूर्ति कृत्वाम्बिके तत्प्रकरोति कान्या ॥३०॥ विद्यासु शास्त्रेषु विवेकदीपे- वाद्येषु वाक्येषु च का त्वदन्या । ममत्वगर्तेऽतिमहान्धकारे विभ्रामयत्येतदतीव विश्वम् ॥३१॥ रक्षांसि यत्रोग्रविषाश्च नागा यत्रारयो दस्युवलानि यत्र। दावानलो यत्र तथाब्धिमध्ये तत्र स्थिता त्वं परिपासि विश्वम् ॥३२॥ 30. 'This slaughter that you, O Devi, multiply. ing your own form into many, have now wrought on the great asuras who hate righteousness, O Ambika, which other (goddess) can do that work? 31. Who is there except you in the sciences, in the scriptures, and in the Vedic sayings that light the lamp of discrimination? (Still) you cause this universe to whirl about again and again within the dense darkness of the depths of attachment. 32. Where raksasas and snakes of virulent poison (are), where foxes and hosts of robbers (exist), where ·एकादशोऽध्यायः १४५ विश्वेश्वरि त्वं परिपासि विश्वं विश्वात्मिका धारयसीति विश्वम् । विश्वेशवन्द्या भवती भवन्ति विश्वाश्रयाने त्वयि भक्तिननाः ॥३३॥ देवि प्रसीद परिपालय नोरि- भीतेनित्यं यथासुरवधादधुनैव सद्यः । पापानि पुर्वजगतां प्रशमं नयाशु उत्पातपाकजनितांश्च महोपसगान् ॥३४॥ forest conflagration (occur), there and in the mid-sear, you stand and save the world. 33. O Queen of the unirerse, you protect the universe. As the self of the universe, you support the universe. Yor are the (goddess) worthy to be adored by the lord of the universe. Those who bow in devotion to you themselves become the refuge of the universe. 34. O Devi, be pleased and protect us always from fear of foes, as you have done just now by the slaughter of asuras. And destory quickly the sins of all worlds and the great calamities which have sprung from the maturing of evil portents. R-10 ·देवीमाहात्म्यम् प्रणतानां प्रसीद लं देवि विश्वातिहारिणि । त्रैलोक्यवासिनामीज्ये लोकानां वरदा भव ॥ ३५ ॥ देव्युवाच ॥ ३६ ॥ वरदाऽहं सुरगणा वरं यन्मनसेच्छथ । तं वृणुध्वं प्रयच्छामि जगतामुपकारकम् ॥ ३७ ।। देवा ऊचुः ॥ ३८ ॥ सर्वाबाधाप्रशमनं त्रैलोक्यस्याखिलेश्वरि । एवमेव त्वया कार्यमस्मद्वैरिविनाशनम् ॥ ३९ ॥ 35. O Devī, you who remove the afflictions of the universe, be gracious to us who have bowed to you. O you worthy to be adored by the dwellers of the three worlds, be boon-giver to the worlds. 36-37. The Devi said : O Devas, I am prepared to bestow a boon. Choose whatever boon you desire in your mind, for the welfare of the world. I shall grant it. 38-39. The devas said : O Queen of all, in this same manner, you must destroy all our enemies and all the afflictions of the three worlds.

·एकादशोऽध्यायः १४७ देव्युवाच ॥ ४० ॥ वैवस्वतेऽन्तरं प्राप्त अष्टाविंशतिमे युगे। शुम्भो निशुम्भश्चैवान्याहुत्पत्स्येते महासुरौ ॥४१॥ नन्दगोपगृहे जाता यशोदागर्भसम्भवा । ततस्तौ नाशयिष्यामि विन्ध्याचलनिवासिनी ॥४२॥ पुनरप्यतिरौद्रेण रूपेण पृथिवीतले । अवतीर्य हनिष्यामि वैप्रचित्तांस्तु दानवान् ॥४३॥ भक्षयन्त्याच तानुग्रान् वैप्रचित्तान् महासुरान् । रक्ता दन्ता भविष्यन्ति दाडिमीकुसुमोपमाः ॥४४॥ 40-41. The Deri said : 'When the twenty-eighth age has arrived during the period of Vairasvata Manu, two other great asuras, S'umbha and Nisumbha will be born. 42. Then born from the womb of Yasoda, in the home of cowherd Nanda, and dwelling on the Vindhya mountains, I will destroy them both. 43. And again having incarnated in a very terrible form on the earth, I shall slay the dānavas, who are the descendants of Vipracitti. 44. When I shall devour the fierce and great asuras descended from Vipracitti, my teeth shall become red like the flower of pomegranate, ·१४८ देवीमाहात्म्यम् ततो मां देवताः स्वर्गे मर्त्यलोके च मानवाः । स्तुवन्तो व्याहरिष्यन्ति सततं रक्तदन्तिकाम् ॥ ४५ ॥ भूयश्च शतवार्षिक्यामनावृष्टयामनम्मसि । मुनिभिः संस्तुता भूमौ सम्भविष्याम्ययोनिजा ॥४६॥ ततः शतेन लेत्राणां निरीक्षिष्यामि यन्सुनीन् । कीर्तयिष्यन्ति मनुजाः शताक्षीमिति मां ततः॥४७॥ ततोऽहमखिलं लोकमात्मदेहसमुद्भवैः । भरिष्यामि सुराः शाकैरावृष्टेः प्राणधारकैः ॥४८॥ 45. Therefore when devas in heaven and men on the earth praise me, shall always talk of me as the 'Red-toothed.' 46. And again when rain shall fail for a period of hundred years, propitiated by the munis I shall be born on the drought-ridden earth, but not wombbegotten. 47. Then I shall behold the munis with a hundred eyes and so mankind shall glorify me as the 'hundred-eyed'. 48. 'At that time, O devas, I shall maintain the whole world with life-sustaining vegetables, born out of my own (cosmic) body, till rains set in.

·एकादशोऽध्यायः १४९ शाकम्भरीति विख्याति तदा यास्याम्यहं भुवि । तत्रैव च बधिष्यामि दुर्गमाख्यं महासुरम् ॥ ४९ ॥ दुर्गादेवीति विख्यातं तन्मे नाम भविष्यति । पुनश्चाहं यदा भीमं रूपं कृत्वा हिमाचले ॥ ५० ॥ रक्षांसि क्षययिष्यामि मुनीनां त्राणकारणात् । तदा मां मुनयः सर्वे स्तोष्यन्त्यानम्रमूर्तयः ॥५१॥ भीमादेवीति विख्यातं तन्मे नाम भविष्यति । यदारुणाख्यस्त्रलोक्ये महाबाधां करिष्यति ॥ ५२ ॥ तदाऽहं भ्रामरं रूपं कृत्वासङ्खयेयषट्पदम् । त्रैलोक्यस्य हितार्थाय वधिष्यामि महासुरम् ॥ ५३॥ . 49. I shall be famed on the earth then as Sakambhari. At that very period I shall slay the great asura named Durgama. 50-53. Thereby I shall have the celebrated name of Durgādevī. And again, assuming a terrible form on the mountain Himalaya, I shall destroy the raksasas for the protection of the munis. Then all the munis, bowing their bodies reverently, shall praise me, and thereby I shall have the celebrated name of Bhimadevi. When the (asura) named Aruņa shall work great havoc in the three worlds, having taken a (collective) bee-form, consisting of innumerable bees, I shall slay the great asura for the good of the world.

·देवीमाहात्म्यम् भ्रामरीति च मां लोकास्तदा स्तोष्यन्ति सर्वतः । इत्थं यदा यदा बाधा दानवोत्था भविष्यति ॥५४॥ तदा तदाऽवतीर्याहं करिष्याम्यरिसंक्षयम् ॥ ५५॥ इति श्रीमार्कण्डेयपुराणे सावर्णिके मन्वन्तरे देवीमाहात्म्ये नारायणीस्तुति म एकादशोऽध्यायः ॥ ११ ॥ 54-55. And then people shall laud me everywhere as Bhrāmarī. Thus whenever trouble arises due to the advent of the dānavas, I shall incarnate and destroy the foes.' Here ends the eleventh chapter called ' Hymn to Nārāyani' of Devī-mahatmya in Markandeyapurāna, during the period of Savarni, the Manu. H ·अथ द्वादशोऽध्यायः ॥ देव्युवाच ॥१॥ एभिः स्तवैश्च मां नित्यं स्तोष्यते यः समाहितः । तस्याहं सकलां बाधां नाशयिष्याम्यसंशयम् ॥ २ ॥ मधुकैटभनाशं च महिषासुरघातनम् । कीर्तयिष्यन्ति ये तद्वद्वधं शुम्भनिशुम्भयोः ॥३॥ अष्टम्यां च चतुर्दश्यां नवम्यां चैकचेतसः । श्रोष्यन्ति चैव ये भक्त्या मम माहात्म्यमुत्तमम् ॥४॥ 1-2. The Devi said: ' And whoever with a concentrated mind shall pray to me constantly with these hymns, I shall without doubt put down every trouble of his. 3. And those who shall laud (the story of) the destruction of Madhu and Kaitabha, the slaughter of Mahişāsura and the slaying of S'umbha and Nisumbha likewise. 4-5. And those also who shall listen with devotion to this sublime poem on my greatness on the eighth, the fourteenth and on the ninth days of the fortnight ·१५२ देवीमाहात्म्यम् न तेषां दुष्कृतं किञ्चिदुष्कृतोत्था न चापदः । भविष्यति न दारिद्रयं न चैवेष्टरियोजनम् ॥ ५ ॥ शत्रुतो न भयं तस्य दस्युतो वा न राजतः । न शस्त्रानलतोयौघात् कदाचित् सम्माधियति ॥ ६॥ तस्मान्ममैतन्माहाल्यं पठितव्यं समाहितः । श्रोतव्यं च सदा भक्त्या परं स्वस्त्ययनं हि तत् ॥ ७ ॥ उपसर्गानशेषांस्तु महानारीसमुद्भवान् । तथा त्रिविधमुत्पातं माहात्म्यं शमयेन्मम ॥ ८॥ with concentrated mind, to them nothing wrong shall happen, nor calamities that arise from wrong doings, nor poverty and never separation from beloved ones. 6. He shall not experience fear from enemies, and nor from robbers and kings, nor from weapon, fire or flood. 7. Hence this poem of my greatness must be chanted by men of concentrated minds and listened to always with devotion; for it is the supreme course of well-being. 8. May this poem of my glories quell all epidemic calamities, as also the threefold natural calamities, ·द्वादशोऽध्यायः यत्रैतत्पठ्यते सम्यङित्यमायतने मम । सदा न तद्विमोक्ष्यामि सान्निध्यं तत्र मे स्थितम् ॥९॥ वलिप्रदाने पूजायामग्निकार्य ल्होत्सवे । सर्वं ममैतचरितमुच्चार्य श्राव्यमेव च ॥१०॥ जानताजानता वापि बलिपूजां तथा कृताम् । प्रतीच्छिष्याम्यहं प्रीत्या वह्निहोमं तथाकृतम् ॥ ११ ॥ शरत्काले महापूजा क्रियने या च वार्षिकी । तस्यां ममैतन्माहात्म्यं श्रुत्वा भक्तिसमन्वितः ॥१२॥ 9. "The place of my sanctuary where this poem is duly chanted everyday, I will never forsake and there my presence is certain. 10. When sacrifice is offered, during worship, in the fire-ceremony, and at a great festival, all this poem on my acts must be chanted and beard. 11. 'I will accept with love the sacrifice and wo:ship that are made and the fire-offering that is offered likewise, whether they are done with due knowledge (of sacrifice) or not. 12-13. During autumnal season, when the great annual worship is performed, the man hearing this glorification of mine with devotion shall certainly .

·देवीमाहात्म्यम् सर्वावाधाविनिर्मुक्तो धनधान्यसुतान्वितः । मनुष्यो मत्प्रसादेन भविष्यति न संशयः ॥१३॥ श्रुत्वा ममैतन्माहात्म्यं तथा चोत्पत्तयः शुभाः। पराक्रमं च युद्धेषु जायते निर्भयः पुमान् ॥१४॥ रिपवः संक्षयं यान्ति कल्याणं चोपपद्यते । नन्दते च कुलं पुंसां माहात्म्यं मम शृण्वताम् ॥१५॥ शान्तिकमणि सर्वत्र तथा दुःस्वामदर्शने । ग्रहपीडासु चोग्रासु माहात्म्यं शृणुयान्मम ॥१६॥ through my grace, be delivered without doubt from all troubles and be blessed with riches, grains and children. . 14. "Hearing this glorification and auspicious appearances of mine, and my feats of prowess in battles, a man becomes fearless. 15. 'Enemies perish, welfare accrues and the family rejoices for those who listen to this glorification of mine. 16. Let one listen to this glorification of mine everywhere, at a propitiatory ceremony, on seeing a bad dream, and when there is the great evil influence of planets.

·द्वादशोऽध्यायः उपसगाः शमं यान्ति ग्रहपीडाश्च दारुणाः । दुःस्वमं च नृभिष्टं सुस्वममुपजायते ॥ १७ ॥ बालग्रहाभिभूतानां बालानां शान्तिकारकम् । सङ्घातभेदे च तृणां मैत्रीकरणमुत्तमम् ॥ १८ ॥ दुर्वृत्तानामशेषाणां बलहानिकरं परम् । रक्षोभूतपिशाचानां पठनादेव नाशनम् ॥ १९ ॥ सर्व ममैतन्माहात्म्यं मम सन्निधिकारकम् । पशुपुष्पाळधूपैश्च गन्धदीपस्तथोत्तमैः ॥ २० ॥ 17. *(By that means) evil protents subside, as also the unfavourable influence of planets, and the bad dream seen by men turns into a good dream. 18. 'It creates peacefulness in children possessed by the seizes of children (i.e., evil spirits), and it is the best promoter of friendship among men when split occurs in their union. 19. "It diminishes most effectively the power of all men of evil ways. Verily demons, goblins, and ogres are destroyed by its mere chanting. 20-30. This entire glorification of mine draws (a devotee) very near to me. And by means of finest cattle, flowers, arghya and incenses, and by perfumes and lamps, by feeding Brahmanas, by oblations, .

·१५६ देवीमाहात्म्यम् विप्राणां भौजनोंमैः प्रोक्षणीयैरहर्निशम् । अन्यैश्च विविध गैः प्रदानैवत्सरेण या ॥ २१ ॥ प्रीतिम क्रियते सास्मिन्सकृत्सुचारते श्रुते । श्रुतं हरति पापानि तथारोग्यं प्रयच्छति ॥ २२ ॥ रक्षां करोति भूतेभ्यो जन्मनी कीर्तनं मम । युद्धेषु चरितं यन्मे दुष्टदैत्यनिवर्हणम् ॥ २३ ॥ तस्मिञ्च्छुते वैरिकृतं भयं पुंसां न जायते । युष्माभिः स्तुतयो याश्च याश्च ब्रह्मर्षिभिः कृताः ॥२४॥ by sprinkling (consecrated) water, and by various other offerings and gifts (if one worships) day and night in a year-the gratification, which is done to me, is attained by listening but once to this holy story of mine. The chanting and hearing of the story of my manifestations remove sins, and grant perfect health and protect one from evil spirits; and when my martial exploit in the form of the slaughter of the wicked daityas is listened to, men will have no fear from enemies. And the hymns uttered by you, and those by the divine sages, and those by Brahma bestow a pious mind. He who is (lost) on a lonesome spot in a forest, or is surrounded by forest fire, or who ·द्वादशोऽध्यायः ब्रह्मणा च कृतास्तास्तु प्रयच्छन्ति शुभां मतिम् । अरण्ये प्रान्तरे वापि दावाग्निपरिवारितः ॥ २५ ॥ दस्युभिर्वा वृतः शून्ये गृहीतो वापि शत्रुभिः । सिंहव्याघ्रानुयातो वा बने वा बनदस्तिभिः ॥२६॥ राज्ञा क्रुद्धेन चाज्ञप्तो बध्यो बन्धगतोऽपि वा । आधुणितो वा बातेन स्थितः पोते महार्णवे ॥ २७ ॥ पतत्सु चापि शस्त्रेषु सङ्गामे भृशदारुणे। सर्वावाधासु घोरातु वेदनाभ्यर्दितोऽपि वा ॥ २८ ॥ स्मरन् ममैतच्चरितं नरो मुच्येत सङ्कटात् । मम प्रभावासिहाद्याः दस्यवो वैरिणस्तथा ॥ २९ ॥ दूरादेव पलायन्ते स्मरतश्चरितं मम ॥ ३० ॥ is surrounded by robbers in a desolate spot, or who is captured by enemies, or who is pursued by a lion, or tiger, or by wild elephants in a forest, or who under the orders of wrathful king is sentenced to death, or has been imprisoned, or who is tossed about in his boat by a tempest in the past sea, or who is in the most terrible battle under shower of weapons, or who is amidst all kinds of dreadful troubles, or who is afflicted with pain-such a man on remembering this story of mine is saved from his strait. Through my power, lions etc., robbers and enemies, flee from a distance from him who remembers this story of mine'.

·१५८ देवीमाहात्म्यम् ऋषिरुवाच ।। ३१ ॥ इत्युक्त्वा सा भगवती चण्डिका चण्डविक्रमा । पश्यतामेव देवानां तत्रैवान्तरधीयत ॥३२॥ तेऽपि देवा निरातङ्काः स्वाधिकारान्यथा पुरा । यज्ञभागभुजः सर्वे चक्रुर्विनिहतारयः ॥३३॥ दैत्याश्च देव्या निहते शुम्भे देवरिपौ युधि । जगद्विध्वंसिनि तस्मिन् महोग्रेऽतुलविक्रमे ॥ ३४ ॥ निशुम्भे च महावीय शेषाः पातालमाययुः ॥ ३५ ॥ 31-32. The Rsi said : Having spoken thus the adorable Candikā, fierce in prowess, vanished on that very spot even as the devas were gazing on. 33. Their foes having been killed, all the devas also were delivered from fear; all of them resumed their own duties as before and participated in their shares of sacrifices. + 34-35. When the exceedingly valourous S'umbha and Nisumbha, the most fierce foes of devas, who brought ruin on the world, and who were unparalleled in prowess had been slain by the Devi in battle, the remaining daityas went away to Pātāla.

·द्वादशोऽध्यायः एवं भगवती देवी सा नित्याषि पुनः पुनः । सम्भूय कुरुते भूप जगतः परिपालनम् ॥ ३६ ॥ तयैतन्मोयते विश्वं क्षेत्र विश्वं प्रसूयते । सा याचिता च विज्ञानं तुष्टा ऋद्धिं प्रयच्छति ॥३७ ।। व्याप्तं तयैतत्सकलं ब्रह्माण्डं मनुजेश्वर । महाकाल्या महाकाले महामारीस्वरूपया ॥३८॥ सैव काले महामारी सेव सृष्टिर्भवत्यजा । स्थितिं करोति भूतानां सैव काले सनातनी ॥ ३९ ॥ 36. Thus 0 King, the adorable Devī, although eternal, incarnating again and again, protects the world. 37. By her this universe is deluded, and it is she who creates this universe. And when entreated, she bestows supreme knowledge, and when propitiated, she bestows prosperity. 38. By her, the Alahākali, who takes the form of the great destroyer at the end of time, all this cosmic sphere is pervaded. 39. She indeed takes the form of the great destroyer at the (proper) time. She, the unborn, indeed becomes this creation (at the time proper for re-creation), She herself, the eternal Being, sustains the beings at (another) time.

·१६० देवीमाहात्म्यम् ० भवकाले नृणां सैव लक्ष्मीवृद्धिप्रदा गृहे । सेवाभावे तथा लक्ष्मीविनाशायोपजायते ॥४०॥ स्तुता सम्यूजिता पुष्पै पगन्धादिभिस्तथा । ददाति वित्तं पुत्रांश्च मतिं धर्मे गति शुभाम् ॥४१॥ इति श्रीमार्कण्डेयपुराणे सावर्णिके मन्वन्तरे देवीमाहात्म्ये फलस्तुति म द्वादशोऽध्यायः॥ १२ ॥ 40. In times of prosperity, she indeed is Laksmi, who bestows prosperity in the homes of men; and in times of misfortune, she herself becomes the goddess of misfortune, and brings about ruin. 41. When praised and worshipped with flowers, incense, perfumes, etc. she bestows wealth and sons, and a mind bent on righteousness and prosperous life. Here ends the twelfth chapter called 'Eulogy of the Merits' of Deri-mahatmyaa in the Markandeyapurāna, during the period of Savarni, the Manu. +-+ ·अथ त्रयोदशोऽध्यायः॥ ऋषिरुवाच ॥१॥ एतत्ते कथितं भूप देवीमाहात्म्यमुत्तमम् ॥ २॥ एवम्प्रभावा ला देवी ययेदं धार्यते जगत् । विद्या तथैव क्रियते भगवद्विष्णुमायया ॥३॥ तया त्वमेष वैश्यश्च तथैवान्ये विवेकिनः । मोह्यन्ते मोहिताश्चैव मोहमेष्यन्ति चापरे ॥४॥ 1-2. The Rşi said: I have now narrated to you O King, this sublime poem on the glory of the Devi. 3. The Devī is endowed with such majestic power. By her this world is upheld. Knowledge is similarly conferred by her, the illusive power of Bhagavan Visnu. 4. By her, you, this merchant and other men of discrimination, are being deluded; and others were deluded (in the past), and will be deluded (in the future). R-JI ·१६२ देवीमाहात्म्यम् तामुपैहि महाराज शरणं परमेश्वरीम् । आराधिता सैव नृणां भोगस्वर्गापवर्गदा ॥५॥ मार्कण्डेय उवाच ॥६॥ इति तस्य वचः श्रुत्वा सुरथः स नराधिपः । प्रणिपत्य महामार्ग तमृर्षि संशितव्रतम् ॥ ७ ॥ निर्विण्णोऽतिममत्वेन राज्यापहरणेन च । जगाम सद्यस्तपसे स च वैश्यो महामुने ॥८॥ सन्दर्शनार्थमम्बाया नदीपुलिनसंस्थितः । स च वैश्यस्तपस्तेपे देवीसूक्तं परं जपन् ॥९॥ 5. O great King, take refuge in her, the supreme Isvarī. She indeed when worshipped bestows on men enjoyment, heaven and final release (from transmigration). 6-8. Markandeya said (to his disciple Bhaguri): O great sage, King Suratha who had become despondent consequent on his excessive attachment and the deprivation of his kingdom, and the merchant, having heard this speech prostrated before the illustrious Rşi of severe penances and immediately repaired to perform austerities. 9. Both king and the merchant, in order to obtain a vision of Ambā, stationed themselves on the sand-bank of a river and practised penances, chanting the supreme Devi-sūkta (hymn to the Devī).

·त्रयोदशोऽध्यायः तो तस्मिन् पुलिने देव्याः कृत्वा मूर्ति महीमयीम् । अर्हणां चक्रतुस्तस्याः पुष्पधूपाग्नितर्पणैः ॥ १० ॥ निराहारौ यताहारो तन्मनस्को समाहितौ । ददतुस्तौ बलिं चैव निजगात्रामुगुक्षितम् ॥ ११ ॥ एवं समाराधयतोस्त्रिभिर्वर्यतात्मनोः । परितुष्टा जगद्धात्री प्रत्यक्षं प्राह चण्डिका ॥ १२ ॥ देव्युवाच ॥१३॥ यत्प्रायते त्वया भूप त्वया च कुलनन्दन ॥१४॥ मत्तस्तत्प्राप्यतां सर्व परितुष्टा ददामि तत् ॥ १५ ॥ 10. Having made an earthen image of the Devi on the sands of the river, they both worshipped her with flowers, incense, fire and libation of water. 11. Now abstaining from food, and now restraining in their food, with their minds on her and with concentration, they both offered sacrifices sprinkled with blood drawn from their own bodies. 12. When they, with controlled minds propitiated her thus for three years, Caņdikā, the upholder of the world, was well pleased and spoke to them in visible form. 13-15. The Devi said : What you solicit, 0 King, and you, the delight of your family, receive all that from me. Well-pleased I bestow those to you both.

·देवीमाहात्म्यम् मार्कण्डेय उवाच ॥१६॥ ततो वत्रे नृपो राज्यमविभ्रंश्यन्यजन्मनि । अत्र चैव निजं राज्यं हतशत्रुवलं बलात् ॥ १७ ॥ सोऽपि वैश्यस्ततो ज्ञानं वत्रे निर्विष्णमानसः । ममेत्यहमिति प्राज्ञः सङ्गविच्युतिकारकम् ॥१८॥ देव्युवाच ॥१९॥ स्वल्परहोभिर्नृपते स्वराज्यं प्राप्स्यते भवान् ॥ २० ॥ हत्वा रिपूनस्खलितं तव तत्र भविष्यति ॥ २१ ॥ 16-17. Markandeyar said : Then the King chose a kingdom, imperishable even in another life, and in this life itself, his own kingdom wherein the power of his enemies is destroyed by force. 18. Then the wise merchant also, whose mind was full of dispassion for the world, chose that knowledge which removes the attachment (in the form of) 'mine' and I'. 19-21. The Devī said: 0 King, after slaying your foes in a few days, you shall obtain your own kingdom and it shall last with you there.

·त्रयोदशोऽधायः मृतश्च भूयः सुम्प्राप्य जन्म देवाद्विवस्वतः ॥२२॥ सावर्णिको नाम भनुर्भवान्भुवि भविष्यति ॥२३॥ वैश्यवर्य त्वया यश्च वरोऽम्मत्तोऽभिवाञ्छितः॥२४॥ तं प्रयच्छामि संसिद्धयै तब ज्ञानं भविष्यति ॥२५॥ मार्कण्डेय उवाच ॥ २६॥ इति दत्वा तयोर्देवी यथाभिलषितं वरम् । बभूवान्तर्हिता सद्यो भक्त्या ताभ्यामभिष्टुता ॥२७॥ 22-23. And when you are dead, you shall gain another birth from the Deva Vivasvat (Sun), and shall be a Manu on earth by name Sávarņi. 24-25. And the best of merchants, I grant you the boon which you have desired of me. (Supreme) knowledge shall be yours, for your self-realisation.' 26-27. Markandeyaa said : Having thus granted them both the boon that each desired, the Devi disappeared forthwith, as they were extolling her with devotion.

·देवीमाहात्म्यम् एवं देव्या वरं लब्ध्वा सुरथः क्षत्रियर्षभः । सूर्याजन्म समासाद्य सावर्णिविता अनुः ॥ २८ ॥ सावर्णिविता मनुः क्लीं ओम् ॥ २९ ॥ इति श्रीमार्कण्डेयपुराणे सावर्णिके मन्वन्तरे देवीमाहात्म्ये सुरथवैश्ययोर्वरप्रदानं नाम त्रयोदशोऽध्यायः ॥ १३ ॥ . श्रीसप्तशतीदेवीमाहात्म्यं समाप्तम् ओं तत् सत् ओम् ॥ 28-29. Having thus gained the boon from the Devi, Suratha, the foremost of Ksatriyas, shall obtain a new birth through Sūrya (and of his wife Savarņā), and shall be the Manu (eighth) named Savarni, shall be the Manu named Savarņi.' Here ends the thirteenth chapter called The bestowing of boons to Suratha and Vais'ya' of Devi-māhātmya in Märkandeyapurāņa, during the period of Sayarņi, the Manu. Here ends the Deyi-Mahātmya of 700 Mantras. OM TAT SAT OM. Repetition because of the end of the book.

·अथ अपराधक्षमापणस्तोत्रम्
ॐ अपराधशतं कृत्वा जगदम्बेति चोचरेत् ।
यां गतिं समवाप्नोति न तां ब्रह्मादयः सुराः ॥१॥
सापराधोऽस्मि शरणं प्राप्नस्त्वां जगदम्बिके ।
इदानीमनुकम्प्योऽहं यथेच्छसि तथा कुरु ॥२॥
अज्ञानाद्विस्मृतेन्त्यिा यन्न्यूनमधिकं कृतम् ।
तत्सर्व क्षम्यतां देवि प्रसीद परमेश्वरि ॥३॥
कामेश्वरि जगन्मातः सच्चिदानन्दविग्रहे ।
गृहाणा_मिमां प्रीत्या प्रसीद परमेश्वरि ॥४॥
सर्वरूपमयी देवी सर्व देवीमयं जगत् ।
अतोऽहं विश्वरूपां त्वां नमामि परमेश्वरीम् ॥५॥
यदक्षरं परिभ्रष्टं मात्राहीनञ्च यद्भवेत् ।
पूर्णं भवतु तत् सर्वं त्वत्प्रसादान्महेश्वरि ॥६॥

·देवीमाहात्म्यम् यदत्र पाठे जगदम्बिके मया विसर्गविन्द्वक्षरहीनमीरितम् । तदस्तु सम्पूर्णतमं प्रसादतः सङ्कल्पसिद्धिश्च सदैव जायताम् ॥७॥ यन्मात्राविन्दुबिन्दुद्वितयपदपदद्वन्द्ववादिहीनं भक्त्याभक्त्यानुपूर्व प्रसभकृतिक्शात् व्यक्तमव्यक्तमम्ब । मोहादज्ञानतो वा पठितमपठितं साम्प्रतं ते स्तवेऽस्मिन् तत् सर्व साङ्गमास्तां भगवति वरदे त्वत्प्रसादात् प्रसीद ॥८॥ प्रसीद भगवत्यम्ब प्रसीद भक्तवत्सले । प्रसादं कुरु मे देवि दुर्गे देवि नमोऽस्तु ते ॥९॥ इति अपराधक्षमापणस्तोत्रं समाप्तम् ओं तत् सत् ओम् ॥

·अथ देवीसूक्तम्
ॐ अहं रुद्रेभिर्वसुभिश्चराम्यह-
मादित्यैरुत विश्वदेवः ।
अहं मित्रावरुणोभा विभ→ह-
मिन्द्राग्नी अहमश्विनोभा ॥१॥
अहं सोममाहनसं विभयंह
स्वष्टारमुत पूषणं भगम् ।
अहं दधामि द्रविणं हविष्मते
सुप्राव्ये यजमानाय सुन्वते ॥२॥
अहं राष्ट्री सङ्गभनी वसूनां
चिकितुषी प्रथमा यज्ञियानाम् ।
तां मा देवा व्यदधुः पुरुत्रा
भूरिस्थात्रां भूर्यावेशयन्तीम् ॥३॥
मया सो अन्नमत्ति यो विपश्यति
यः प्राणिति य ई शृणोत्युक्तम् ।
अमन्तवो मां त उपक्षियन्ति
श्रुधि श्रुत श्रद्धिवं ते वदामि ॥४॥

·१७० देवीमाहात्म्यम् अहमेव स्वयमिदं वदामि जुष्टं देवेभिरुत मानुषेभिः। यं कामयते तं तमुग्रं कृणोमि तं ब्रह्माणं तमृषि तं सुमेधाम् ॥५॥ अहं रुद्राय धनुरातनोमि ब्रह्मद्विषे शरवे हन्त वा उ। अहं जनाय समदं कृणोम्यह द्यावापृथिवी आविवेश ॥६॥ अहं सुवे पितरमस्य मूर्द्धन् मम योनिरप्स्वन्तः समुद्रे । ततो वितिष्ठे भुवनानु विश्वो- तामू द्यां वर्मणोपस्पृशामि॥७॥ अहमेव वात इव प्रवाम्या- रममाणा भुवनानि विश्वा । परो दिवा पर एना पृथिव्यै- तावती महिना सम्बभूव ॥८॥ इति ऋग्वेदोक्तं देवीसूक्तं समाप्तम् ओं तत् सत् ओम् ॥

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