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INTRODUCTIONThe Devi Mahatmya or the Durga Saptasati is a unique bookin this world. It is the base and the root of the religion of theSaktas. It is a Kamadhenu for one and all; it gives whatever manwants. It gives Bhakti in this world and Mukti afterwards. It is apowerful reservoir of Mantas from the beginning to the end.Every verse of this text is a dynamic force which actspowerfully in overhauling the nature of man.The first verse of the text implies that the whole book is anexplanation of the root of the Devi-Mattra, viz., "Hreem".There are many commentaries on this text which explain iteither in a mystical way or in the ordinary manner. Whatever bethe case, the Manfas of the Saptasati are not to be neglected byone who wishes to lead a good and peaceful life in this world.The conception of the Infinite as Mother is not an altogethermeaningless one. The Rigveda bears testimony to the fact thateven in such ancient times, there was the persistent belief thatthe Ruler is the All-compassionate Mother. Furttrer, Mother isthe personality that appeals most to the human heart, not somuch the Father who is considered a hard task-master.Moreover the conception of the Divinity as Devi, Durga or Sri,is not merely a theory but a practical way of life. It is a particularview which cannot be set aside. It is as important as any schoolof religious belief, and is one of the most important reigningbranches of Hindu religion-Vaishnavism, Saivism andSaktaism. Even a subtle philosopher cannot dispense with theconception of Sakti, for he is essentially an embodiment ofPower, and he has love for power. The highest Intelligence andthe most speculative metaphysics is only a manifestation ofJnana-Sakti and is not outside the range of Saktaism. Let us(e)therefore adore and worship the Glorious Mother. for thepurpose of attaining Wisdom or Self-realisation!The Saptasati may be read daily so as to be completed inseven days in the following manner of division of chapters: l, 2,1,4,2,1, 2-first; second and third; fourth; fifth, sixth, seventhand eightft ninth and tenth; eleventh; twelfttr and thirteenth.This is the haditional rule. The Saptasati may be read with anymotive in the mind, and that shall be fulfilled. Read it for anypurpose in life, and that you shall have. Read it for the sake ofSpiritual Knowledge, and you will be blessed with it. SinceSakti is the basis for all Ichchha (Desire), Jnana (Knowledge)and Kriya (Action), man cannot fall outside the realm or thekingdom of Sakti. The whole man is but Sakti, and hdnce heshall have everything through worship of Sakti. 'May the blessings of Devi Durga be upon you all! May Shebless you all with spiritual illumination and Self-realisation!
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THE DEVI IT,IAHATIT,IYA
THE DEVI MAHATMYA(9*O.>Ur,ter/
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8/Si Swarni Sioananda
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THE DryINE LIFE SOCIETYP.O. SH IVANANDANAGAR_24g 1 92
Distt. Tehri-Garhwal, Uttarakhand, Himalayas, lndiawww. siva n a ndaon I i n e. org
First Edition: 1957Second Edition: 1994Third Edition: 2001Fourth Edition: 2006Fifth Edition: 20Ll
(500 Copies)
@Ihe Divine Life Trust Society
rsBN 81-7052-103-3
ES 30
PRTCE: ( 85/-
Published by Swami Padmanabhananda forThe Divine Life Society, Shivanandanagar, and printed by him
at the Yoga-Vedanta Forest Academy Press,
P.O. Shivanandanagar, Distt. Tehri-Garhwal, Uttaralfiand,Himalayas,India
www. sivanandaonline. org
SRI SWAMI SIVANANDA
Born on the 8th September, 1887, in the illustrious familyof Sage Appayya Dikshitar and several other renowned
saints and savants, Sri Swami Sivananda had a natural flairfor a life devoted to the study and practice of Vedanta. Added
to this was an inborn eagerness to serve all and an innate
feeling of unity with all mankind.
His passion for service drew him to the medical career;
and soon he gravitated to where he thought that his service
was most needed. Malaya claimed him. He had earlier been
editing a health journal and wrote extensively on healthproblems. He discovered that people needed right knowledgemost of all; dissemination of that knowledge he espoused as
his own mission.
It was divine dispensation and the blessing of God uponmankind that the doctor of body and mind renounced his
career and took to a life of renunciation to qualifr forministering to the soul of man. He settled down at Righikeshin 1924, practised intense austerities and shone as a great
Yogi, saint, sage and Jivanmukta.
ln1932 Swami Sivananda started the Sivanandashram, In1936 was born The Divine Life Society. In 1948 the
Yoga-Vedanta Forest Academy was organised.
Dissemination of spiritual knowledge and taining of people
in Yoga and Vedanta were their aim and object. In 1950
Swamiji undertook a ligfotring tour of India and Ceylon. In1953 Swamiji convened a'World Parliament of Religions'.Swarniji is the author of over 300 volumes and has disciples
all over the world, belonging to all nationalities, religionsand creeds. To read Swamiji's works is to drink at the
Fountain of Wisdom Supreme. On 14th July, 1963 Swamijientered Mahasamadhi.
(s)
GENERAL RULES FOR READING
SRI SR! CHANDI
In the morning after taking bath and finishing one's dailyPuja (Sandhya etc.), one should sit on a clean and pure Asana(seat) facing North or East with mind concentrated and full ofBhakti (devotion). Sri Sri Chandi should be read with firm faith,devotion and correct pronunciation. During the time of reading,one should not talk, think, sleep, sneeze, yawn or spit, but readwith full concentration on Devi in the form which appeals tohim. He should not stop in the middle of a chapter and the bookshould be placed on a stand, preferably a copper plate. At thebeginning and end of each chapter bells are to be rung. Beforereading, it is necessary to do the Sankalpa and Sri Devi Puja.Tuesday, Friday and Saturday are specially auspicious in aweek for the reading of Sri Sri Chandi. Devi Tithis are Ashtami,Navami and Chaturdasi. The reading should be in the followingorder:-
l. Devi Suktam, 2. Kavacham,3. ArgalaStotra,4. Keelakam,5. Ratri Suktam, 6. Devi Mahatmya, 7. Phala Sruti and8. Kshama Prarthana.
Sri Sri Chandi is divided into three parts:-l. Prathama (first), 2. Madhyama (middle) and 3. Uttara
(final).
The first chapter contains the glory of Maha Kaali, the 2nd,3rd and the 4th chapters glorifu Sri Maha Lakshmi, and the lastnine chapters from the 5th to the 13th, glorifu Sri MahaSarasvati. He who reads Sri Sri Chandi with faith and devotionattains health, wealth, long life and salvation.
(6)
1. Devi Suktam (According to Rig Veda)
The 8 Slokas composed by Vak, the daughter of Maharshi
Ambharin, are from the Rig Veda, lOth Mandala, 10th
Anuvaka, 125th Sukta. These Slokas express the truth realised
by Vak, who identifies herself as Brahma Sakti, and expresses
herself as 11 Rudras, 8 Vasus, 12 Adityas and all the Devas-Indra, Agni and Asvini Kumaras-who are sustained by Her
and She is the source, substratum and support of the whole
world. She is verily Brahmasvarupini.
2. Devi Kavacham
The Devi Kavacham consisting of 61 Slokas is inMarkandeya Puranam. This Kavacham (armour) protects the
reader in all parts of his body, in all places and in all diffrculties.
Every part of the body is mentioned and Devi, in all different
forms, is being worshipped. Further, Devi, in different names, is
prayed to for happiness, wealth, health, power and prosperity.
3. Argala Stotra
Here Rishi Markandeya is telling his disciplesin2T inspiring
couplets on the greatness of Devi. She has been described in all
aspects and names and at the end of each Sloka, prayer is
offered to Devi for material prosperity, physical fitness, fame
and victory.
4. Keelakam
Here also Rishi Markandeya tells his disciples in 16 Slokas
the ways and means of removing obstacles faced by devotees
while reading Devi Mahafinya. Reading of Keelakam brings
blessings of Devi and spiritual harmony and peace of mind and
success in all pursuits.
(7)
5. Rstri SuktamRatri Suldam (8 Slokas) has been taken from Rig Veda, lOth
Mandala, l0th Anuvaka,l2Tth Sukta, which shows that Deviwas worshipped from time immemorial. Devi is described asthe all-pervading Supreme Lord of the Universe appearing inOmkara. Ratri means She who fulfils ourprayers.
(8)
INTRODUCTION
The Devi Mahatmya or the Durga Saptasati is a unique bookin this world. It is the base and the root of the religion of the
Saktas. It is a Kamadhenu for one and all; it gives whatever man
wants. It gives Bhakti in this world and Mukti afterwards. It is a
powerful reservoir of Mantas from the beginning to the end.
Every verse of this text is a dynamic force which acts
powerfully in overhauling the nature of man.
The first verse of the text implies that the whole book is an
explanation of the root of the Devi-Mattra, viz., "Hreem".There are many commentaries on this text which explain iteither in a mystical way or in the ordinary manner. Whatever be
the case, the Manfas of the Saptasati are not to be neglected byone who wishes to lead a good and peaceful life in this world.
The conception of the Infinite as Mother is not an altogether
meaningless one. The Rigveda bears testimony to the fact that
even in such ancient times, there was the persistent belief that
the Ruler is the All-compassionate Mother. Furttrer, Mother is
the personality that appeals most to the human heart, not so
much the Father who is considered a hard task-master.
Moreover the conception of the Divinity as Devi, Durga or Sri,
is not merely a theory but a practical way of life. It is a particularview which cannot be set aside. It is as important as any school
of religious belief, and is one of the most important reigningbranches of Hindu religion-Vaishnavism, Saivism and
Saktaism. Even a subtle philosopher cannot dispense with the
conception of Sakti, for he is essentially an embodiment ofPower, and he has love for power. The highest Intelligence and
the most speculative metaphysics is only a manifestation ofJnana-Sakti and is not outside the range of Saktaism. Let us
(e)
therefore adore and worship the Glorious Mother. for thepurpose of attaining Wisdom or Self-realisation!
The Saptasati may be read daily so as to be completed inseven days in the following manner of division of chapters: l, 2,1,4,2,1, 2-first; second and third; fourth; fifth, sixth, seventhand eightft ninth and tenth; eleventh; twelfttr and thirteenth.This is the haditional rule. The Saptasati may be read with anymotive in the mind, and that shall be fulfilled. Read it for anypurpose in life, and that you shall have. Read it for the sake ofSpiritual Knowledge, and you will be blessed with it. SinceSakti is the basis for all Ichchha (Desire), Jnana (Knowledge)and Kriya (Action), man cannot fall outside the realm or thekingdom of Sakti. The whole man is but Sakti, and hdnce heshall have everything through worship of Sakti. '
May the blessings of Devi Durga be upon you all! May Shebless you all with spiritual illumination and Self-realisation!
(10)
THE INDIAN CONCEPT OF
THE DIVINE MOTHER1
Since the dawn of civilisation, when the primitive man livedin a matriarchal society, the worship ofthe Divine Mother came
into practice. Later or, as civilisation progressed, thematriarchal pattem gradually faded out, and the father became
the head of the family unit, where he was treated as the man inauthority and to whom every one looked for guidance andapproval. Consequently there was a change in the concept ofGod as such; the Fatherhood of God was established. ButMother-worship persisted simultaneously, since this conceptwas psychologically more appealing to the devotee, the Motherbeing nearest in filial affection to the child. Subsequently, a
sympathetic harmony between the Motherhood and Fatherhoodof God was developed by the Hindu religion; the people
worshipped Sita and Rama, or Radha and Krishna, together.
The concept of the human mind is based on relativeexperience. Subjective idealism, therefore, in its initial stages,
takes the aid of objective and relative analogies. God is neitherlimited to abstract or concrete concepts. But it is easier toestablish a conscious relationship with the Providence in termsof benevolent fatherhood or affectionate, kindly motherhoodthan by the concept of an unfathomable void. God is devoid ofqualities, in reality, but a relative superimposition of thepositive ideals of goodness and virtue is essential forself-culture and spiritual progress of the aspirant
Mother is very kind to her child. You are more free with yourmother than with anybody else. It is the mother who protects
1 Navaratri Message delivered by Sri Swami Sivanandaji Maharai in 1953.
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you, nourishes you, consoles you, cheers you and nurses you.She is your first preceptor. She sacrifices her all for the sake ofher children. In the spiritual field also, the aspirant has veryintimate relationship with the Divine Mother.
The Upasana or the worship of the U:riversal Mother leads tothe attainment of the knowledge of the Self. The Yaksha Prasnain Kenopanishad supports this view. Approach Her with anopen heart. Lay bare your mind with frankness and humility.Let your thoughts be pure and sublime. Become as simple as achild. Pulverise your individual entity, the egoistic nature,cunningness, selfishness and crookedness. Make a totalunreserved, ungrudging self-surrender to Her. Chant HerMantras. Worship Her with faith and unflinching devotion.
Durga Puja or Navaratri is the most suitable occasion fordoing intense Sadhana. These nine days are very sacred toMother. Plunge yourself in Her worship. It is an occasionsymbolising the victory of the higher, divine forces over thelower, negative qualities that find their expression in injustice,oppression, aggrandisement, greed, selfishness, hahed and ahost of other undivine forces that add to the suffering of man.
Worship the Mother in all Her manifestations. She is thecreative aspect of the Absolute. She is symbolised as CosmicEnergy. Energy is the physical ultimate of all forms of matterand the sustaining force of the Spirit. Energy and Spirit areinseparable. They are essentially one. The five elements andtheir combinations are the external manifestations of theMother. Intelligence, discrimination, psychic power and willare Her internal manifestations. Humanity is Her visible form.Service of humanity is, therefore, the worship of the DivineMother.
Feel that the Mother sees through your eyes, hears throughyour ears, and works through your hands. Feel that the body,mind, Prana, intellect and all their functions are Her
(12\
manifestations. The one, universal life throbs in the heart of all.How can there be any room for hatred and selfishness, when byhating another you are but denying your own self. Drive deep
this consciousness within your heart. Always meditate andpractise this ideal of divine oneness.
Mother's grace is boundless. Her mercy is illimitable. Herknowledge is infinite. Her power is immeasurable. Her glori' isineffable. Her splendour is indescribable. She gives you Bhukti(material prosperity) and Mukti (liberation) also. She is pleased
with a little purity of heart. The sacred Durga Puja isapproaching. Do not lose this glorious opporhrnity. Make a
definite and sincere attempt to obtain the grace of the Mother.She will transform your entire life, and bless you with the milkof divine wisdom, spiritual insight and Kaivalya.
The Worship of the Divine Mother
Devi is synonymous with Sakti or the Divine Power thatmanifests, sustains and transforms the universe as the one
uniffrng force of 'Existence. In fact, worship of Devi is notsectarian; it does not belong to any cult. By Devi or Sakti wemean the presupposition of all forms of existential power, thepower of knowledge, of omniscience. These powers are theglorious attributes of God-you may call Him Vishnu or Siva oras you like. In other words, Sakti is the very possibility of the
Absolute's appearing as many, of God's causing this universe.Sakti and Sakta are one; the Power and the one who possesses
the Power cannot be separated; God and Sakti are like fire andheat offue.
Devi-worship or Sakti-worship is therefore worship of God'sglory of God's greatness and supremacy. It is adoration of the
Alrnighty. It is unfornrnate that Devi is misunderstood as ablood-thirsty Hindu-Goddess. No, Devi is not the property ofthe Hindu alone. Devi does not belong to any religion. Devi is
(13)
the conscious power of the Deva. Let this never be forgotten.The words Devi, Sakti etc. and the ideas of the different formsconnected with these names are concessions given to thelimitations of human knowledge, human comprehension.Bhagavan Sri Krishna says in the Gita, 'This is only My lowernature Sakti; beyond this is my higher nature, the OriginalSakti, the life-principle which sustains this entire universe.'TheUpanishad says, "The Para Sakti, the Supreme Power of thisGod, is heard of in various ways; this Power is the nature of Godmanifesting as knowledge, stength and activity." Trulyspeaking all beings of the universe are Sakti worshippers, forthere is none who does not love and long for power in someform or other. Physicists and scientists have proved now thateverything is pure imperishable energy. This energy is only aform of Divine-Sakti which exists in every form of existence.
Since Sakti cannot be worshipped in its essential nature, it isworshipped as conceived of in its manifestations viz., creation,preservation and destruction. Sakti, in relation to these threefunctions, is Sarasvati, Lakshmi andKaali. These, as is evident,are not three distinct Devis, but the one formless Deviworshipped in tlree different forms. Durga Puja orNavaratri isthe festive occasion of the 'nine-day-worship of Maha-Kaali,Maha-Lakshmi and Maha-Sarasvati', the Divinity of theUniverse adored in three ways.
Sarasvati is cosmic Intelligence, cosmic Consciousness,cosmic Knowledge. Worship of Sarasvati is necessary forBuddhi-Suddhi, Viveka-Vichara-Sakti, Jnana, self-illumination. Lakshmi does not mean more material wealth likegold, cattle etc. All kinds of prosperity, glory magnificence,joy, exaltation, greatness, come under the grace of GoddessLakshmi. Sri Appayya Dikshitar calls even final Liberation as'Moksha-Samrajya Lakshmi'. Hence worship of Lakshmimeans the worship of Divinity, the power that dissolves
(14)
multiplicity in unity. The worship of Devi is therefore the
explanation of the entire process of spiritual Sadhana in all itsaspects.
During Durga Puja or Navaratri observe strict Anushthanaand puriff your inner spiritual nature. This is the mostauspicious time in the year for Mother-Worship. Read Saptasati
or Devi Mahatmya and Lalita Sahasranama. Do Japa of theMantra of Devi. Perform formal worship with purity, sincerityand absolute devotion. Cry forthe Darshan ofMotherDevi. TheDivine Mother will bless you with the knowledge, the peace
and the joy that know no end. May the Divine Mother Durgaestablish righteousness or Dharma in the World! May She
destroy all dark hostile forces that disturb the peace of theworld! May She remove all sorts of epidemics and famine fromthe land! May She bring supreme peace, prosperity and undyingbliss to all Her children of this world! May She transmute theAsuras or the demons or people with diabolical tendencies intoSattvic men! May She annihilate the Asuric tendencies, such as
lust, anger, pride, hypocrisy, etc. in human beings, whichrepresent Madhu Kaitabha, Mahisha, Sumbha and Nisumbhal
May She give the milk of divine wisdom to Her children and
lift them up to the magnanimous heights of divine splendourand glory the imperishable state of Kaivalya and eternalsunshine!
(15)
ITYMN TO THE MOTIIER
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q{r+fi qs*}i oh qtrqFrwen t
Eqrdr5d TsG[lflqtilr qffis llt's ll
V* ffir"ft t ttarqi slst ner t
sri*,n En gft {N qfurfrpft lltz ll
yrunqrn aw qq5(rj q {qr+*,[ I
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*; rq<qfu tfr*nrquft rr(t llYo ll
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w: ffi q effi q {rfl rarg M llYq, ll
r}1ft;-qffitrtqq{R{QEqB*l I
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qlst qi tt(6'fffi wq+i ner t
safl+ gqe11 rM @ nen llYt ll
(23)
trwflt TtmqfrHqqr vad ftmr r
ren6+ E T(rprri qFfti q+iq E nyy lrsd rq t tB q+fr qrqrRrft
r
rd{qTrsi Suri 6fii F+Er qk t'q ,Eq rdei ftrg{ rrwr rq q*Fot
r
vq++ a rrdg r@gtryr65a: 1yQ 1
u-c+{r{d ftei q* q}e r@ft r
ffi ffirQldrlrg frrq' qrdq,rfu+, uye tl
?i ?i funqe q,r{ ii ii yrcilh ftttret r
qds{q$i }ltqi We Sqr{. nya n
ftfi qrqt Td, qiqrlqqrPrd, I
ffi g viqa, u+t+r1e, grq nyj n
{(gtqt,*,,*iffigdrqrrr: ytm.d fu fuF,Ei r&qtRa, n\o u
tfr+-dr rr+fls Hqq qrqtrfud, r
frH'{ki wfiq{qffi+d: 1\t 1
rlqR,eftpr; u{ qlrffim,rfl.renqt s$.q +{ Efui +{ qfu{ nq? n
s{fuqrrFr FcfFr Fq{arFr Wd r
tar, +q{rfu*6qffirmr: n\t lt
ueqr gffiqr qrmr srffi vnffi aen t
sr<fttrflr *tr srfuqg rrEt'Glr: ilqy u. (24)
rdr[dfunqrg qqrrr*rd{rqftTr: I
rtifrTHqldrdr: EeIIugt q€r(q,
rrqR HftTrd€qq.d@ ft q, t
@'qtrq+qq{hktf+(gqi fiFf,{fts qrG t
c*qr(qEq(fl rir: *-{d u,Iq( g} ttqs tt
qt({rwd qr$ tar g u-ei gt t
ftffir q+(frrfrsr$qqsgger
qrr{ryr'sri qt qte*q*,rdq{,dnftTsft fftFi qafr' U{flfffrttr+ q{d rerFi S{fr Wd,rqtvr+fr g{m ft{ rr(Frr{I5rcIffi:
r* rrafr qdrd grurrnt afr t
drrt q{d eni taa qffii s+(
EnmeryfiaWeruidfradaonVt
il\\ lt
lrqq lr
il\4 ll
rlq3 lr
llQo ll
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(2s)
3rE srrrtilr+{qdo srs mqffirras fu*fr,, {ffi E:,
, ffi vmfirrom'eq qE
ftffi1;s1d; qqsM il
rItiDUItq gflq
e% qq Fi tE qrgG w rnnr5rfrFr r
qq vdrr+ tF q,rd{rB q+s*g t nq n
qqd {S.qr q,rm rrf*.rd q,qrftrfi t
g{i frHr HrTr qrfi Hr6r Rqr qfrsq t lt? n
qg+cqffi frtrr{eQ qq, t
s,itRwitRwiltRtfrqR ltr u
qRqrglFrdfRr ffiHi gut ae, t
6.i tfr q{i tfr wil tft ftS qR nY u
{qimq <fu urifiqTqiqffi,6.i tft q4 tfr wil tR ftS qfr nq n
{trftddq }h vtrsggsffirft I
G,i tfr qri tfr.Hfr tR tS qR nq n
funryffiR1ffisgqlat, I
G{ tR q,i ?fr wil tR Eil qR ,s ,(26)
@gt?Pqddtn'TqrFrfrtG.i tft s,i tR wil tR frS qR
3{ffitv4uZffirfrt6.i eft q,i tR wil tR ffi qR
qiq, qdEr rrffir qrqm EfrilrG I
G,i tR vri tR wil tfr ftS qR
6qS$ r{ftF$ Eiqffi qrftr;rffi t
G,i ?R q?i tR wil qR GS qR
qFe+ vcii ge v+d qrr{rftft I
G.i tR q,i tfr wil tR ftS qR
tfr dqrqqrtai tR tfr vt guqt6,i tR q?i tfr wil tR tS qR
frtR tB q-'€r.i fr+R ftgai Drq{l
F.i tfr wi tR wil tfr frS qfr
frr)fr ftlrdr ilri frQfr qergq*, t
6,i tR q,i tR wil tR ftS qfr
W5ftffi1F,i tR qd tR wil tR ftS qft
ftqrfiiq{rs{i qig;tt
6,i tfr qd tR wil tR eS qfr
ire@r6,i tfr wi tR wil tfr tS qR
(27)
ll4 ll
ilqil
I ll,o ll
ill1 il
ilq,? il
il1t il
ilqy il
ilqq il
ilqq il
ilq,e il
I tq,c ll
yqregd* qFe* surilrq + I
6,i tR q{i tfr wil tfr frS qfr ltqq n
qilf$ rE{ffi{iqt q{t{ft r
6,i tR sr.i tfr q{il tfr frS qR n?o n
Tq{ffi tfrvtsfrwr v{fr+ I
6,i tR v{i ?fr wil tR tfr qR n?t ll
ft'qrvolfnilwiqt qG{ft r
6,i tR q{i tR q{il tR td qfr n?? n
r<pmsmq$ilt qttqft r
6.i tR q{i tfr wil tR ftd qfr u?r n
tBffir6! tR q{i tfr wil tfr t0 qR n?Y u
umt qloi tR q+{ngntuft{r6.i tfr q{i tR wil tR tS qR n?q n
[email protected] tfr q{i tR wil tfr ftS qR n?q n
s( di qB€r E rrdrgH qi6t' I
sg{rfr {TrrRTEr qtqr+fr gdrT{ n?\e u
iftffi"tryalazffiEiaqwy
(28)
stqffis: srFI fftffiIrqs frH *ft,, 3rg1 uq:,
frrdrsrgfi tddr, ffifleT qwrffit qE
frffiq, t
e:.rqsMrqr&q rrqrs
sfrgamrqtrrqfrt{ftsugEt*q.HftfiFrf,rq qq; frHrhrn0 nl lt
ffifi$*qtfrsft rffifrucdwcst: ll? ll
ftrgtrq_dmHftqqtfrrv*erqft r
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Tffi ftr;*qrqrs qdffii $u. nq u
+i i qFsfiqrcg ilq gti *6R rI: I
{qT+fr u gu}q d qellqfrraun{ llq lr
frsfr Mft E4+{ r {i{rrr: I
Ewnqi ar rgt{qrqsEqi qT {FIIFtt' lls ll(2e\
ffiy@qrqqqryfrqfrrsiaistq fter rdr?fu frRK[ nc n:
A ft*di fun+{i qr$ qqfr fteqr' r
rt fua, € rM: *sq rqd En?ft Ed{. ni n
q +{rrcd ils r+i orfr q qrqt I
{rq[qq{i qrfr d q +HqtgqtE nlo u
ilmrYRErg;fidWct"ilffirilA ildq qq.ffui YRwA gq, llqq ll
drrFqrft q qftkqEr+t wmrvi r
iffidilirurhtrqqfr{rr1 nq? lt
{r+E qqqrisfrlfr} qqft6q*: t
rr{+d Hqlrft ilf,: snq+.[ ir( nqt u
q{rq irtrtTr(;T (FilrqKFqqE[ q I
{Eprft, .rt frq, qt ur ;T fr q}' ltqy 1
qfusi E<ffi q, SEved qr, t
wt q.rqrdr+fr ER t{ Fqr etq. uq,q u
orrfr sgqatdf,t ifterqnur{tftffiea den E€r qBildi nrnRfr' uqq n
eftf frqznam fiffizifrzrtsql
(30)
orerEr+ftir{rGrffi{rfrWrs ERm xft' rfit+or, rnrfi @:,
ffiflaT qg{rft qrdrd qt frfttrrr, t
s% {* qq{Tfr g€ar tqqft' I fru e{fu f*frsFrd ttt tt
stdsr erqiqi ffi t{fa' t dftrqt ilqt rq' nR tt
ftsHqnqq-frvtiMl 3rkErstaq, llt ll
Yt i erq qql q{ fi t qrr*AwR t q& a qqfr qq, tty tt
fr vrqrfr erfrrd fr T6fr ft qfErur, t ft qffisfrq: ll\ llqltl-qt qliFl Ts Ti[q *+;TT+ I 3TQII;T: $il(t slE[ llq ll
s.T rrr tfrqrf,q, Twr qfiqRxd t gq x+q qrfrq tle tl
gq t m Fdr*,{ E nq Sm' I {fr drt q frrgt llz ll
€frf Ndqltb atureqaqsq t
(31)
I I 3b efrgqti;TrI: ll
qq aft g{tqtuadgerfrssql-q:
frffirr:do 3Nq *gQ[rqtfg {qt xft,, Tdq.rd t{frr, rrrrl-fi
ffi:,;t-(tvfu,, 15qft6rftqq, 3fiw€q, xtq' H61T{,
vqrqfirqE frffirr, t
rcmAwrtlqEi TfirRgqrqqfrurqii ggod ftn,
{rqi {i+rfr stftf,{q{t qqis'Tflqilr{t
@iffirrfl+,rkdiqrqffit tfr o,rr*t Ed qg *arqttdcoqg@otel
'sX t' qrffi gtnq tt9 tt
{rqFf,qffi*rJ,oqtsw, I
fr{rwq ilg-€fr frwtrqrd qq
(33)
il?il
34 THEDEVIMAHATMYA
{6rqHr$n+{ qqr q4il(r&q: I
q qXI rl-6FITrI: HrdFfw{+ G:
ertHts<t gf {xivrugr+, r
gail il'{ {rqn6qq* fHftFrrs&
irFT rrcrqiT: {IeQ'NnT: silfr+wr{ I
qrg' {rf,* q5r: *ffi+*eqres fuqqqgAqftrvccqftt, t
q+{fr€tte*ffiftfrta,66;sgtqrqrilffisr+qt3ilJ6r<t: q TdrqFTfrgilqr yqqrfisr'
@grrerft'tff Ri qrr€ii 6ffi s$ 66:
ild TMIan+r Ersrq: q \qft, I
\rfrrft EqqF6a qrnq rrd Tfllq ffirryqrfltr(trsc+s iqs: I
sflR{rrqrftuf gfrffiFrd[d{Pn;ifudr q;ni q gfur er e-e(: I
fa*asffigfrc{Tnt{itsfuffirGrr*qrffi rt'fril{:qrf,S, qrfui gf r+r fri gr fr il(lqffiq+a'qr€eaqr;T vE € rqrir n rR.dRti q-(Fl-(:
I
qq ekq{i {kT: 6-R
il?il
lldi;
ilqil
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ll\sll
ileil
il3il
lllo ll
ilql il
ilq? n
ilqi il
illY il
THEDEVIMAHATMYA 35
t qruTdT ftei nqr+fi$q+, t
srfifr ge ts{ ltq\ n
3tqqrqq{ftftd, ffi, vadqqqt{Ha, +sFdS'G{ qri +t{fr rrFrqfr nqq n
qtrqrqq *att fuaqrqr€ qlFtd' t
*611qqffiffiire<rtq. ilq\e il
{ ysdr 6Fi S }gurrr:r}s* *,' t
q{rts g+ *urd S{Tr {d Hqq+ uqz u
{flo,u{ qirkrsr ryt, xur*kqtyqilq {T d ivq, yrqr+rfr W1 nqq n
tlq sqrq 1?o il
a$msdg-drm qft{i gi& t
$rdftRstr+dwqsrgft: ll?1, ll
frfita q*qft, g+trffi t er+{t
T{qtqtrrfr gd ftrwarr+gFr: lt?? il
frst q afu y{r"ri gnrogqrdrfu*l{ty{fr wffrqi q qrwri q-1{ftp6, n?t n
ftgtqi$eqqfrdftgurrq u?YltHPitft3vq{nrgtnr' fr3ig-n, nRq u
lrsir.tlq il?q I I
nffi(ld lrdrgdl, g-d(r{rftnd+: lt?\s lt
36 THEDEVIMAHATMYA
tg fr v+a, *oqqqft qms{
fuq \rqrs n?g u
qdtrsqr v6 r5apaqqrd qq' I
fr q,tfr q qqrft rrT figcci qt,
q: q-elq Tr{Fd tlilldqHqlf-d: I
qffiquEffietT{,ffiqtfiFflqtl{dqrdui fui futwfrv-giqt Te i fr,{r* Adrsi q qrqt
qfrfr ft r* r+MftS ftgr{.
qr6u}q stnq ul\ u
ildd qfrfl frs ii gfi qgqRrfr
{qrftHh Msd TT q qlfttiffif,q:
Edr g d qqrtrFi +n€ iq {F+qtBqfdfi men: qrfrq*-EMi*
rr+.nq il13 rr
rT,rtffi ryFF6r++ *esil(g:EIr-{ qS qaq' sfutr+tci frtrrrqd rmffqs {qGqffiqfr t
EilTfrsft qsnfls ffitil{frFtr
il14 II
lllo ll
ilt1 il
rrt? il
iltt rr
iltY il
iltq il
llt\e I I
[te il
ll Yo ll
ilYq il
ilY? ll
THEDEVIMAHATMYA 37
si?iqft{d,sffifdmr&a, t
{Tqir q dilfi*g EffinrtTqft
rqtq iTQlr6 q ElqEzrtr<E,ffi I
ErfrEsfr ffi qrdTsmrd
(ffirqErqrrT {rfrA vGr*<fr t
rrrTr€[ q rr+&qr ftt*r*rs Xem
xftwqra nuq n
{rrqfr {Trrkrel qdftfrqrfufr t
frqqa wrTrrr qrfr +i yqT ysr{
Tqqf.FTI:ITIuFT:i5Ffff f Ffft il-t{vtY(-l
+Pqtrdr aen {ri ffi1-aqqgsq:
ilT{r {j|sl, ve r+ g d q rt i5.+guf r
Tfr fr ilftr' q+ qgqlqTflnfl:
mt q il{js{rqi qtqi qTqftnT EtTCqruri q q+qi gerrzmulrrfr,
{r}sft "6
q{+eqvtrfl€r+q{l I
ourm@WrqEqr Tgroqrq {Tffl1fl$, 5r11ft t
llY\e ll
aqr.ryr*,rwqedr{frqq{qfr ttq? tt
dPnfrqtrdrqfrffiffiot,ErqrqrsrTrlq dqnRrffiun
ilvl lt
ltYY ll
ilYq il
ilY4 il
ilYq ll
ll\o ll
ilqq il
ilqt il
THE DEVI MAHATMYA
il*, frg-q: 6rfr ffifl qrnqil, I
T6IrTrqr AAqr eqr ffi qrrq
{rft.{rqfr +difr t* ,rr+A fr qr r
ildlql-Tq*dq q6rqlqry+6ft
rqr Crfqt fr,i q{irqrrqrqr
tqr yffir qcqt 1un rrdft Em+
vt fru qm g+tgqn qrrnft
dqrc+qigs tE u{{tst
vrvil{rq I t93 ilqrr+{HT ft qr ?{ Ttrqraft qi rrqrtr
rfift frruil*r qr *,qtsra fr Bq?renTm q u tfi q-Gr6rTT reqmrilffid #gFrarfre$aeF+qiqr
xftsaq nql uffiq urwrqffira+rffi(rcqmrrfrileg-nPr+gqr rymiwtdr{i +r{Rwffi+ffi{TT rrqr t
Tstfril.,61+*1ftsffitffi+'rfuiqqrfrrqffimt3Tr€fl d *qqrsffiflr+ wnr{ yU :
llqY ll
ilqq il
ilqq lr
llq'o ll
ilqa il
I lQo ll
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ilq? il
ilqYil
ilq\ il
llqq il
llq\e ll
il<t ildgi +t frwrdqg*e$ 1
fu*ffi{$qirsrqgrfrq {rftrfiTe M, ftrfr rfl vqrqfr' t
E5r awgi +n vgd q q+r&+q
gue ffii mt*'rrc(qRra, t
ffirqstq d€ftt{ETrqfrA{fi qrrffi Rrftdilc*rftuftq t
ftEi qrr+A Mg-di iqs, eE,
rfrqtq uo? ll
d sro d HeIr ei fr qr€n, sqfu*,11
gqr dqqt ffi fiqr qmrfu*l ftrdr n\et u
gr$qwrRrdr ftsr qtTqtqi ffiq6, 1
iq+q Fqr qrkfr ei tfsrrfi qtt
fuefr,i,=r}rqeeqrrEtHMtFHrseqv*qr@ {Esqr Ei Rrftcqr e qrd+ t
aedr {EM q'rfrse qqq}
rrdridsr wqrqr Fdriqr rdffi: I
T6r+dr q rr+fi qEItfr Tdrg0
rfRrkd q *rdqq Uur*qfunkfr t
ffiErcw
lluY I I
THEDEVIMAHATMYA 39
ilqz il
lrqS il
ll\go'll
ilsq ll
ilsq il
lleq ll
I l'€\e ll
llez ll
40 THEDEVIMAHATMYA
Ei ffig-ftFifiFigffit6qpr,dqr SERPn g&<d flR, qnRq q llsq ll
qqFrfr {lftilfr *tr qkfi qffi aer t
{rMqrfr-frerqrymrgtn n4o n
frqr@tqffi(rqi qrqr E+q qG{0 ileq lt
rqfrfficqrq*rgrfumrfr+ I
Tq qdg rrr qrfr' {r d 6 qr+ +qr nz? n
qqT ErqT lFrftTa qqemrft fr qrrqt
frS ftfidqi ftn, *,,wi *gfttm: n4t n
ftg:qr@vnrg+qtolftilr$ rdsilwi 6, d( {rFfiqq q+( u4v n
{r HFriei eqra, dt.EftfB {qdr r
ql6td g{rqffi qg*afr nc\ n
yfrti q qrrerfr fucrrq.fr eg il4q il
frqa frrarqs E{fd q€rgt ue\e n
x'Rsqrq ncc ilW gtr ilqt ?il d1q* r* iqsr t
M, r&rmrqfu ftfiiqgilaft ua3 n
@'tftfq E{t} defr : tt3o tt
THEDEVIMAHA'TMYA 4I
Ef€qI q lFlE{TP[Rfqt $tr'T .:tffii': I
\rorufasfrvrfirffi: eqdqd ll3q lt
qg+a+@t*qrr+erqrqiffir"i qft+sfr ll3? ll
Hgdnq ilfiKrqi gt lTr{r{Eft,1qfurqrgsr6{uilfr5, tlqt ll
ilqqftr+frtril TtrqrqrffiF{d tliY ll
vffiSqfrssfrffift+ilq{ llsq lt
*rrrargam uqq tr
q+drw t gfr qn awr$ilqfr llSu ll
frFrAr *qn qdrqfr gi w llqu ll
xfiv-qrq trqq rl
qffiftilqrqffiqriwr( |
ftretfl ilqi qkfr rr{-qr1qqfrHur, llloo ll
vrdltrklq$firc'ffiGiziT:rsrrciqRq{+fiffiqftE-dr lllot ll
sRv{rq r r9o? u
delql-ffir $n?rfl {rEclilrFrril[dr I
5ervlureffiwtffirfr, lllot ll
42 T}IEDEVIMAHATMYA
qq+qr {5il*r rrgoTr riqar Hq I
T*,**r tff€ W, TI Tflfr t rr( & 1l1ox n
$t ffiitgtpl nafrfb qaaetrt ffi
SRI DURGA SAPTASATI ORTHE DEVI MAHATMYA
GHE GLORY OF THE DMNE MOTHER)
THE FIRST CHAPTER
Markandeya said: The eighth Manu is called Savarni, the son
of Surya (Sun). I shall now tell you how he came into being.Due to the grace of Mahamaya, that lord of the Manvantaracame to be the son of Surya.
There was a king called Suratha ruling over the whole earth.
He ruled his subjects like his own children. He was once
attacked by his enemies who tried tocapture his city by force.He had a great fight with them. He was defeated in battle bythose wicked ministers and kings of the hostile party and was
compelled to leave his country. He felt extremely dejected, andmounting on a horse, singly went to.a dense forest. There he saw
an Ashram of a great Brahmin. There were many disciples in theAshram, studying sacred lore. The king was received warmlyby the sage.
There the king was wandering here and there and beingcaught by the force of 'mineness' he thought within himsell"Ah! What a sad state! Up to this time I was ruling this country,and now it is occupied by the enemy. My ministers were servingme faithfully, and now they are serving my enemies. Mysubjects were happy during my rule, and I do not know howthey are being freated now. They are all servtng a foreign ruler.My ffeasury will be completely used up by the enemies!" Thusand other things did the king ponder over.
In that AshranU the king saw a Vaisya (the merchant-caste).
(43)
THE DEVI MAHA'TMYA
The king asked him, "Who are you? What are you doing here?
Please tell me everything about you." The Vaisya said, "Myname is Samadhi. I was bom in a wealthy family. But I wasdeprived of all my property by wicked people of myneighbourhood, and all my family, wife and children desertedme, and due to poverty I have taken shelter in this forest. I amfilled with grief. I do not know what has happened to my wifeand what my children are doing now. Whether they are living ordead I do not know." The king said, "When your wife andchildren have deserted you, when you became penniless, whythen, are you so much attiached to them even now?" The Vaisyasaid, "O king! True exactly is what you say. I also know it. Butwhat to do? Still I love them. The nature of mind is such. It loveseven the wicked wife and the wicked children who have drivenme out. I cannot help it."
Markandeya said: Then they both, the king and the Vaisya,went to that sage who was residing in that Ashram. They bothprostrated before the sage, and with great reverence the kingquestioned the sage, "O revered sage! I wish to ask you onequestion. O sage! I have lost all my territory. I have now nothingwith me. But still I am having geat attachment for my lostkingdom, wife and children. O sage, why is this? This is aVaisya who has been deserted by his kith and kin due to hispoverty and still he has got great attachment for his wife andchildren. We both are of the same type. We both are filled withgrief. We both are deluded. Please destroy our ignorancethrough your wisdom."
The sage said: O king! Yes, there is that wisdom in everycreature. Some animals are blind during the daytime, some are
blind during the night. Some are of the same sight during nightand day. Man has sight only during the day. Yet, all possess thesame wisdom. What is all this? Why is this difference? Look atthe moths falling on fire! Look at men falling in the fire of
THEDEVIMAHATMYA
sensual objects! What difference is there among creatures here?
In spite of intelligence, all creatures are struggling for the sake
of belly. All are controlled and deluded by the Great Power, the
Mahamaya of Vishnu! Due to Her Power all this world is
working. Due to Her all are suffering. Due to Her all are happy.
There is no wonder in this. Even Jnanis are dragged by thisMaya by force, and they are totally deluded. She is the creator ofthis universe, mobile and immobile. She, being pleased, gives
men the etemal salvation in the end..She is the cause ofbondageand liberation. She alone is all in all. She rules supreme over alllords!
The king said: O sage! Who is that Devi Maya? How is She
born? I wish to hear everything about Her, who works such
wonders in this world.
The sage said: She is etemal, the manifestation of the
Supremg Power. She is pervading all this. Her coming intobeing is heard of in various ways. When She reveals Herself forthe good of the gods, She is considered as being bom. When
Maha Vishnu was merged in His Yoganidra during the time ofthe great Dissolution, there arose two great demons, calledMadhu and Kaitabha from the dirt of Vishnu's ears. They rantowards Brahma who was just projected out from the great
Lofus of Vishnu's navel, and came to devour him. Brahma saw
that Vishnu was asleep and that there was none to help him insuch a danger. In order to wake up Mahavishnu from His sleep,
Brahma prayed to Adimaya, the support of the universe, the
Supreme Goddess of the worlds, the Creatress, the Preserver
and Destroyer of everything.
Brahma said: O Devi! Thou art Svaha, Svadha and
Vashatkara! Thou art Nada, Ardhamatra, Savitri! Thou art the
Support of this world. Thou alone createst this universe. Thoupreservest this. Thou art Mahavidya, Mahamaya, Mahamedha,
Mahasmriti, and Mahampha! Save me by waking up the great
THE DEVI MAHATMYA
Vishnu. Thou art Prakriti, with three Gunas, Thou artprosperity, Thou art peace and mercy. Thou art with countlessweapons. Thou artbeautiful and dreadful. Thou art greaterthanthe greatest, O Devi! Whatever there is here is Thyself. Whatmore can I say? Vishnu would have helped me, He would havesaved me, but He is asleep. Kindly wake Him up, and deludethese Asuras, for I am in danger of life.
The sage said: Thus praised, the great Maya, entered the bodyof Vishnu from all quarters. She opened His eyes, opened Hismind, opened His hands and opened every limb part by part.The great Lord of the worlds, stood up with inexpressiblegrandeur with all His powerful weapons. He saw twoformidable demons in front, who were of tremendous power,who were extremely wicked in nature. They were trying to eatup Brahma completely. Lord Hari fought with them for fivethousand years. Mahamaya began to delude these two demonsthrough Her power. In their ignorance, they asked BhagavanVishnu, "Hari! What boon do you want? Ask from us." TheLord said, "Become you both My victims immediately."
The Rishi said: Seeing that there was no place where therewas no water, the demons said, "Yes, you can kill us where thereis no water." Vishnu kept them both on His thighs where therewas no water and chopped off both of their heads with Hisdreadful Sudarshana-Chakra. O king! Thus is a story how Mayawas born for the first time. Hear offler great stories still more.
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(47)
48 THEDEVIMAHATMYA
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THEDEVIMAHATMYA 49
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50 THEDEVIMAHATMYA
ru-'ffisf,wrs$ffigqtfrsnqt dt dd w$ qrfrrfr4-d[ lt?e u
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THE DEVI MATIATMYA 5I
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52 THEDEVIMAHATMYA
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THEDEVIMAHATMYA 53
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MADHYAMA CHARITAM
THE SECOND CHAPTER
The sage said: In days ofyore, there was a greatwargoing onbetween the Devas and the Asuras, for one hundred years. Theleader of the Asuras was Mahisha and that of Devas was Indra.But the Devas were defeated by the powerful Rakshasas andMahishasura became the ruler of the Devas in Heaven. Thedefeated Devas complained to Brahma. They all went to Vishnuand Rudra to tell the lamentable story. "O Lords! All of us are
completely overthrown by the terrible Mahishasura. Surya,Indra, Agni, Yama, Varuna-all are defeated. We are nowwandering on the earth like mortals. We have come to You forhelp. Kindly axrange for his destruction, for we have takenshelter in You."
Hearing these words of the Devas, Lord Vishnu was muchwroth, and opened the middle of His eyebrows. Rudra alsoopened His third eye. Brahma also opened His angry eye. Therewas a great and powerful effirlgence bursting forth from theforeheads of Brahma, Vishnu and Siva. Even from theforeheads of all Devas an effirlgence burst forth. All theseeffirlgences were united together to form a dreadful powerwhich was looking like a big mountain in size. All the quarterswere illumined by this Light, the essence of all the bodies of thecelestials. That effirlgence appeared in the form of a Woman,powerful and great. From the effirlgence of Siva, Her face wasformed. Out of the power of Yama, Her hairs were formed. Herhands were of the power of Vishnu, and Her legs were of thepower of Brahma. Thus all the parts of Her body were formedout of the effi.rlgent Power of one or the other among the gods.
(54)
THE DEVIMAHATMYA
She was the essence of all the celestial beings. All the Devas
were very glad to look at Her.
A1I the Devas gave Her their respective important weapons in
order to fight the Asuras. Siva gave Her His Trisula, Vishnugave His Chakra, Varuna gave His Sankha, Agni gave His Sakti,
Wind-god gave the bow and uurows, Indra gave His Vajra,
Ghanta, Airavata, etc., Brahma gave His Kamandalu, Yama
gave His sword. Various Devas gave Her their garlands,
precious ornaments, waist-strings, rings, weapons, axes,
lofuses, lions, rubies, gems, saries, drinking bowls, gorgeous
paraphernalia of celestial power and glory. She roared once, and
the whole sky and the earth began to tremble with shock. There
was horrible echo, all the worlds began to shake, the oceans
were disturbed, the heaven and the hell were trembling. The
Devas said, "Hail, hail, O Powerful rider on the lion!" All the
sages began to praise Her through various hymns.
The Asuras saw the dreadful form approaching them, and
were unable to know what could that be. They immediatelycollected their army and stood against Devi. "Ah! What is
this?", said Mahishasura in fear. He fell on Devi with all his
followers in great fury. That Devi was covering the whole of the
three worlds. Her bow and arrows produced such a fearful
sound that the whole army of the Rakshasas began to lose
strength in fear. She had thousands of hands with innumerable
weapons. Then began the great fight between Devi and the
Asuras. Chikshura and Chamara, the Commanders of the Asura
army fought in the beginning with thousands of chariots. Then
Udagra, another powerful Rakshasa, with his friend, Asiloma,came to Devi with crores of warriors surrotrnding Her from all
sides. Bashkala came with a sfieam of thousands of elephants
and horses. Vidala Asura came with fifty hundred weapons to
destroy Devi. The chariots, elephants, horses and fighters on
foot brought by Mahishasura had no number at all. They were
THEDEVIMAHATMYA
so many that the whole world was not suflicient to hold them.But Devi was single with Her lion.
Then, Mahishasura himselfcame there with crores and croresof elephants and horses, weapons and warriors, to put an end toDevi. Some Asuras threw their missiles on Devi. Some threwtheir axes, some swords and some binding Astas. Devideshoyed them all in a moment as if in sportful play. She threwon them all Her divine weapons and in the twinkling of an eyesuch a huge Rakshasa anny was reduced to the earttr. As if theLord of the fire in the forest, the Asura Mahisha fell on the lionof Devi with all his weapons. Through every breath of Devicame out innumerable warriors who fell on the Asuras andlevelled them to the ground. Then Devi blew Her conch thesound of which broke the hearts of many Asuras. With Trisulas,Chakras, maces and other divine Astas, Devi threw down allthe Asuras without mercy. There were mountains andmountains of dead Asuric bodies and rivers of blood began toflow from those mountains. Some Asuras were cut in two, somehad broken their heads, some were rendered senseless, somewere shom to pieces, some began to vomit blood being heavilybeaten. Heads of Asuras fell without number, some with andsome without eyes. The ferocious lion of Devi tore the thighs ofthe Asuras and drank their blood to his heart's content. Thecommanders of the Asuras were killed. All the elephants,horses and chariots were crushed to pieces. Devi shone like thesun rising above the mountain of Asuras, while the Devasshowered rains of flowers from above.
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58 THE DEVI MAHATMYA
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THE DEVI MAHATMYA 59
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60 THEDEVIMAHATMYA
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THEDEVIMAHATMYA 6I
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THE THlRD CHAPTER
The charioteer of Mahishasura teased Devi in all possibleways and tried to kill Her lion at a stroke. She got exhemelyangry at this act of the Asura and with one stroke of Her Trisulacut offhis hand and threw it hundred miles away. Seeing this,Chamara, the companion of Mahisha, came with his greatmissile. But with one "Hum" sound from Her mouth, Devi bunrtthe missile to ashes. Devi jumped into the sky and slashed hishead from the body. Then Udagra came with many trees in hishands to beat them on Devi. Devi, filled with rage, powderedthe body of Udagra in no time. Karala, Bashkala, Durdhara,Durmukha, Vidala, all were sent to the abode of Yama by thehands of the Great Devi.
This was high time for Mahishasura to fall on Devi in person.
All his assistants were slain and he had no other help. Heassumed the forrn of a ferocious buffalo and harassed Devi withhis great might. With a powerful blow of his tail, horns andhoofs, he created a dreadful sound that shook the earth. He fellon the lion 0f Devi with rage and struck the lion with a mightysword. The lion'roared horribly and in no time the Asura sawthat his legs were torn by the lion. With one stroke ofMahisha'stail, the oceans were scattered in the air and it seemed as if theworld would come to an end. With the kicks given by his horns,the clouds were broken to pieces and were thrown to alldirections. The earth was broken by his hoofs and the sight wassimply dreadful. When Devi was about to kill him, he assumedthe form of a lion and fell upon Devi; immediately he again tookthe form of the Ral<shasa witha sword in his hand and fell uponDevi. Devi threw Her weapons upon Mahishasura butimmediately he became a huge elephant and fell on Devi. But
(62\
THE DEVIMAHATMYA
the lion of Devi fell upon the elephant and immediately theAsura took the forrn of a buffalo. Then the Mother of the worldsopened Her red eyes with fury and roared once again and said,"O wicked Asura! Roar, roar! Your end is near. I shall drinkyour blood with joy. Come on. I shall please the Devas now."
The sage said: Thus saying, Devi caught hold of his neck, andtore his legs into two. There was the sound of "Ha, Ha" in theAsura army when Mahishasura was killed. There was great joyamong the Devas. The Devas praised Devi for Her valour andvictory. Gandharvas sang and Apsaras danced.
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(64)
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THE DEVI MAHATMYA
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THE DEVI MAHATMYA 67
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68 THEDEVIMAHATMYA
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THEDEVIMAHATMYA 69
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THE FOURTH CHAPTER
When the Asura was killed, all the Devas with Brahma as
their head, came to Devi, and praised Her with these words:
"Who as the Soul of all the worlds and the all-pervadingPower, sustains all, to that Ambika, worshipped by sages andgods we offer our prostrations. May She bestow blessedness onus all! Whose depth cannot be reached by Brahma, Vishnu andSiva, to that Chandika, the mother of the worlds, we offer ourdevoted prayers. Who is prosperity, in the houses of the good,who is the destroying poverty in the houses of the wicked, whois the wicked mind in the hearts of the sinners, to Thee, O Devi,we offer our devotional salutations. O Devi, how can we praiseThee? Thou art the cause of all the worlds, the Para-Prakriti, theall-pervading essence. Thou art Moksha, Thou art Vidya whichgives Moksha. Thou art Rik, Yajus and Sama, Thou art thedesffoyer of sorrow. O Devi, Thou art intelligence, Thou art theessence of all Sastras, Thou art Durga who is the boat to crossthe ocean of Samsara. Thou art Gouri, Lakshmi, Sarasvati! O,how beautiful, but how dreadful you are! Glory glory to Thee!lndeed, fortunate are those devotees on whom Thy full gracedescends at all times. What else do they want? By mereremembrance, O Durga, Thou givest salvation to the devoted.Thou destroyest their fear, givest good intellect to them, andremovest their poverty. Thou art so merciful O Devi! With theidea of giving good life in heaven to those poor Jivas, you havedestroyed these Asuras with Yotr own hands O Devi! Why doyou take such a time? Why can't you reduce them all to ashes inthe twinkling of an eye? Salutations, Salutations to Thee, ODevi! You have destroyed the troublesome Asuras and broughtPeace to the whole world. What greater glorious deed can there
(70)
THE DEVI MAHATMYA
possibly be? Protect us, O protect us from all sides. From front,from behind, from right, from left, from up and from below,protect us."
Thus praised by the Devas and worshipped by them, with allthe sixteen methods, Devi said with a smiling face, "O Devas!Ask from Me any boon, I shall give that to you all." The f)evassaid, o'There is nothing which Devi has not done. For the sake ofus, You have killed Mahishasura. If You would give us a boon,then may You come and destroy our troubles whenever we thinkof You. May whoever prays to Thee with these hymns prosperin all ways." The sage said: Thus being offered Stotras by the
Devas, the Devi said, 'Be it so'and vanished from sight. Thus Ihave told you the great glory of Devi who is the lor,'ing Motherof all worlds. Again She was born through the body of Gouri inorder to kill Sumbha and Nisumbha, to restore Dharn'ra on earth,
and to help the Devas. Hear from me these stories.
71
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(72)
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THEDEVI MAHATMYA 73
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74 THEDEVIMAHATMYA
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THEDEVIMAHATMYA 75
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76 TTIE DEVI MAHATMYA
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IHEDEVIMAHATMYA 77
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78 THEDEVIMAHATMYA
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THEDEVIMAHATMYA 79
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80 THEDEVIMAHATMYA
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UTTARA CHARITAM
THE FIFTH CHAPTER
In olden days the demons Sumbha and Nisumbha, due to thepower of the boon from Brahma obtained by them throughpenance, drove away Indra from his heaven and became theoverlords of all the worlds. They controlled the positions ofSurya, Yama, Varuna, Agni and all other gods. They began to dothe work of Wind even and so there was no work for the godswho were forcibly driven out from their posts. The Asurasbegan to tease the inhabitants of the three worlds and there wasgreat unrest everywhere. The gods became very much dejectedat heart and prayed to Mahamaya who had promised them thatShe would come to their help whenever they were in frouble andwhenever they thought of Her with devotion. Remembering thisfact, all the Devas retreated to Himavan and there offered asincere prayer to the Great Mother, Vishnumaya.
The Devas said, "Salutations to the blessed Mother Devi, thegreat Devi; salutations again and again to Prakriti, theauspicious; salutations, salutations! Prostrations to thedreadful, the eternal, the pure, the effirlgent Devi. Proshationsto Durga, the Essence, the Doer of everything here, the mostbeautiful among the beautiful, the most dreadful among thedreadful, salutations, salutations! Prosfiations to that Devi whois called Vishnumaya among all creatures. Prostations,prostrations! Again and again salutations to Her who is calledamong all beings as Consciousness, as Intellect, as Sleep, as
Hunger, as Shadow, as Power, as Thirst, as Forbearance, as
Caste, as Shlmess, as Peace, as Faith, as Beauty, as Prosperity,as Effort, as Memory as Mercy, as Contentment, as Mother, as
(81)
THEDEVIMAHATMYA
Delusion, and who is called among beings as the Sustainer ofall, to Her let our salutations be! May that Devi bestowblessings upon us, the helpless Devas!"
The sage said: Just then Parvati was coming there for Herdaily bath in the Ganga. She saw the Devas there offering theirprayers and asked them to whom they were praying with such
grief and anxiety. When She was talking like this, there
instantaneously came out of Her body a marvellous figure ofinexpressible splendour, and told Panati thus: "These Devas
have been defeated by Sumbha and Nisumbha. They are
praying to Me for My help. I am Durga, the Power of thisworld." As She came out of the Kosha (body) of Parvati, She
has been called 'Kaushiki'. The Devas were glad to see theglorious Mahamaya coming to their safety and all saluted Herwith bowed heads. "Go ye all, O Devas, I shall see to thematter," said the glorious Mother. The gods returned from the
place and the great Devi was sitting on a tree in the HimavatMountains.
Just then there came by chance, Chanda and Munda, the
body-guards of Sumbha and Nisumbha, loitering in theHimalayan forests. They saw the extremely beautiful Devisitting on a tree and were enchanted by Her glamour of youth.They immediately ran to their lord Sumbha and told thus, "OLord! There is a wonderful thing in the Himalayas. No man can
explain that wonder. There is an extemely beautifui womanwhen compared to whom all your queens are mere worms only.All your wealth is nothing. Your glory is nothing. Your valour isnothing. Yourkingdom is nothing. Yourpride is nothing. She is
more than all this. Go there and bring Her. She is real wealth.
She is illuminating the whole of the Himalayas. She is the gem
among all celestial women. O king of Rakshasas! You should
once see Her in person. O Emperor! You have vanquishedlndra, brought the Airavata, the Paijata, Ucchaihsrava,
THE DEVI MATIATMYA
Pushpaka, and all the wealth of the three worlds. You have
brought the lunar nectar (Soma Rasa), the Mahapadma-Nidhi,the Maala, Amlanapankaja (garland ofnon-fading lotuses), andthe celestial Umbrella decked with gold and gems. You havesnatched away the power of Brahma, the Noose of Varuna, thebrilliance of Agni! You have brought everything. But you have
not got the essence of all these. And that essence is thismarvellously beautiful woman in the Himalayas."
The sage said: Hearing these words of Chanda and Munda,Sumbha sent his ambassador Sugriva to entice the celestialDurga to become the queen of Sumbha. Sugriva made haste
towards the residence of that celestial woman in the Himalayaswith great excitement and anxiety and seeing Her sporting inthe Himalayan woods addressed Her thus in sweet words, "ODevi! Sumbha, the Lord of the Asuras, is the Lord of the threeworlds. I am his ambassador sent by him to you. He has sent toyou this message through me: 'All these three worlds are mine.I have subdued the gods. I am enjoying all the sacrificialofferings. All the wealth of these worlds is mine. I am the Indraof all. I have vanquished the lord of the oceans and have
snatched away his wealth. Whatever wealth there is amongGandharvas, Devas, Nagas, Siddhas, Charanas, all are with me.
They are mine. I believe you are the most beautiful of allcelestial women. Please come to me. For I am the lord of allwealth, all prosperity. You may marry either myself or mybrother Nisumbha, who is equally wealthy and powerful. Youwill then attain the lordship of all these worlds. Think over and
tell me quickly.'"The sage said: Hearing these words of Sugriva, the Universal
Mother, the Support of all worlds, the blessed Divine Devi, toldthe ambassador in these curt and deep-meaning words with a
slight smile: "Yes, You are telling the truth. There is no doubt inthis. Sumbha is the lord of the three worlds and Nisumbha is
THEDEVIMAHATMYA
equal to him. But what to do? Through ignorance I have taken a
vow, how can I override it? Whoever conquers Me in battle,whoever subdues My pride, whoever is a match for Me inpower, he should become My husband. Let, therefore, Sumbhaor Nisumbha come here and subdue Me, and then very easilyobtain My hand." The messenger said, "O silly girl! You are
mistaken. Who, in all these worlds, is bold enough to face theterrible Sumbha or Nisumbha? All the countless Devas andAsuras have been cfushed by the power of Sumbha andNisumbha, and what are you, a single powerless young woman?When the terrible Indra was humiliated in battle, what are you,an inexperienced girl? Come with me to the palace of Sumbhaand Nisumbha. Otherwise, you will shortly witness yourselfbeing dragged by force through your bundle of hairs like apitiable victim."
Devi said, "I know, I agree that Sumbha and Nisumbha arepowerful. But I cannot help it. I have taken an unwise vow longago. I have now to act according to it. Please go back and tellthem the fact. Let them do what they like."
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THEDEVIMAHATMYA 87
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THE SIXTH CHAPTER
The sage said: Hearing these words, the messengerwas filledwith rage. He came to the Rakshasa king and told everythingwith great exaggeration. The Asura king was burning withanger, and unable to confrol it, called his commanderDhoomralochana and said, "O Dhoomralochana! Goimmediately to that wretch of a woman and drag Her throughthe hair by force to my feet. If there happens to be anybody,either a Gandharva, or a Deva, or a Yaksha, who may ty toprotect Her, kill him instantaneously."
The sage said: Under the orders of Sumbha, the commanderof the Asura army started to the Himalayas with sixty thousandsof forces well-armed and protected. He saw the Devi in theHimalayan Mountains and said, "Start at once to the feet ofSumbha and Nisumbha. If you do not wish to come, I shall dragyou by your crest of hair in my hand." Devi said, "If you are thecommander of the Asura armies, if you are sent by the King todrag me by force, then what more can I do ?"
The sage said: Hearing these words of Devi, the Asura rantowards Her in great fury. The Divine Devi produced a sound of"HIJM" from inside Her and Dhoomralochana was reduced toashes in no time. She poured a rain of arrows on the Asura army,and the lion of Devi fell on them all like buming fire on a driedforest. The heads of the Asuras were cut off with axes thatshowered from the Devi's hands, and there was no end to thehavoc caused to the Asuras by Her vehicle, the lion. The liondrank the blood of the Asuras, who all were lying dead on theground. In a moment, there was not a single Asura to be seen inthe whole army.
This news reached the ears of king Sumbha and his anger
(88)
THE DEVI MAHATMYA
knew no bounds. He began to bite his lips and ordered hisfaithful colleagues, Chanda and Munda, thus: "O Chanda! OMunda! Go there at once! Collect a large mnry. Bring her to me.
Do not delay much. Quick, quick! Drag herby the hair, ortie herwith ropes, or if not possible at least kill her in battle. Let her be
destroyed in case there is no other go. But try if you can. Killthat lion which is so ferocious. Then tie her and bring to me.
Work dexterously."
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92 THEDEVIMAHATMYA
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THE SEVENTH CHAPTER
The Rishi said: Under tie command of the Asura king, theAsura anny of Chaturanga-Bala, led by the able Chanda and
Munda, marched with raised arms towards the Himavan. Theysaw there the Devi riding on a lion and smiling at them as if inpride. They tried to catch hold of Her in all ways. They began touse their bows, discs and swords, and came near to Her. Ambikagot very angry at them and Her face turned black like ink. Fromthe middle of Her foreheBd emerged forth a feminine form ofdreadful nature with horrible kinds of weapons in Her hands.
She was Kaali with fearful face, with a garland of heads ofRakshasas around Her neck. She had wonderful Astras and Herappearance itself created rapid beating of the heart in theAsuras. Oh! Her fomr was very cruel and fearful. One cannotdescribe it. She filled the whole space. And Her face coveredthe whole skies. Fire was coming out from Her mouth. Her eyes
were bloody. She roared! And the Asuras began to tremble. She
fell upon the Asuras and began to destroy them in thousands at a
stretch. She began to eat up all the Asuras as Her food and there
were not sufficient Asuras for Her meal. She caught hold ofthousands of Rakshasas in one gip and thrust them all into Herwide mouth. The commanders of the army, the proudcharioteers and all Asura-fighters of high status were nicelychewed by the jaws of Kaali. Chariots after chariots wereentering Her mouth. Elephants after elephants were beingchurned to powder by Her teeth. She caught hold of some by thehair, some by the neck, some were tossed and kicked by Herfeet. Their weapons, and the arrows sent by them, She sportfullyswallowed in peace. Some of the Asuras She severely beat withHer hands and some She partook of as food. Some were killed
(e3)
THEDEVI MAHATMYA
by Her swords, and some were rendered senseless by Her meresight. In the twinkling of an eye, the entire army of theRakshasas was destoyed.
Seeing this terrible scene, Chanda ran towards Kaali withgreat force. He faced Her with discuses, axes, swords, nooses,tridents, all thousands in number. Then Munda also camerunning with a shower of arrows on Kaali on all sides. It lookedas if clouds were covering the sun in dense form. Seeing thisplayful act of the Asuras, Kaali, with great rage, thunderedviolently with Her awe-inspiring face and the fiery tongue. Sherushed forth towards Chanda, caught hold ofhis hair and cut offhis head with Her sword. Then Munda came running to Her inanger, on seeing his brother killed in battle. She rolled him onthe ground and threw offhis head with the cut of Her sword. Theremaining army seeing both Chanda and Munda lying dead onthe ground took to its heels and ran in all directions. Kaali tookthe heads of Chanda and Munda in Her hands and said to Durgawith great majesty and grandeur, thus: "I have brought to Theethese two animals, Chanda and Munda, offered in the sacrificesof battle. You can Yourself kill Sumbha and Nisumbha."
The sage said: Seeing the heads of Chanda and Mundabrought before Her, the blessed Mother said to Kaali thus:'tSince you have brought the heads of Chanda and Munda, youwill be renowned in the world as Chamundi."
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THEDEVIMAHATMYA 97
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98 THEDEVIMAHATMYA
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THEDEVIMATIATMYA 99
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IOO THEDEVIMAHATMYA
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THE EIGHTH CHAPTER
The Rishi said: When Chanda Asura was killed and Mundawas destroyed and all his army reduced to powerlessness,
Sumbha, the Asura king, could no more remain in peace. Heordered for a unification of all the Daitya armies, and said,"Now let all my warriors unite together with all their weapons,and march against that lady in the Himalayas. Let my eighty-sixcommanders collect their armies of elephant-riders, and let theeighty-four, their armies of chariots. Let the fifty crores'ofpowerful fighters and the hundred sects of Dhoomrarakshasasstart now under my command. Let the armies of the Kulakas,Daurhridas, the Maurvas, the Kalakeyas among the Asuras startfor war against that Celestial woman. Quick, quick!"
Ordering thus, the terrible Sumbha started with a large armyas if to uproot the whole universe in his anger! Seeing an
extraordinarily huge army approaching Her, Devi Mayacovered up the whole earth and the sky with showers of arrowswhich made sight impossible. Her lion began to roar mightily as
if at the time of Destruction of the worlds at the end of a Kalpa.The sounds of Her weapons, arrows and the lion were stillincreased by the fearful sounds of Ambika's bells, conches andthunderings. Hearing these sounds, the Asuras began to encircleDevi, Her lion and Kaali from all sides. At this memorable time,for the purpose of the welfare of the world, and the destructionof the Asuras, the Powerful forces of Brahma, Vishnu, Siva,Skanda and Indra entered the body of Durga Devi. Whichever isthe form of the particular Go4 in the same form their forcesbegan to face the Asuras.
As the force of Bratrma, Durga came with a Kamandalu andriding upon a swan. As the force of Siva, She came riding on a
(101)
102 THE DEVI MATIATMYA
bull and holding a trident, wearing the moon and the snakes. Asthe force of Skanda, She came riding on a peacock with Sakti inHerhand. As the force ofVishnu, She came riding upon Garudaand holding Sankha, Chakra, Gada, Sharnga and Khadga in Herhands. She appeared'in the form of Varaha, Narasimha andIndra sitting on elephant and with Vajra in Her hand, and withthousand eyes! Then from the body of Devi carne out the great
form of Her power (Kaali) frightening the entire quarters withHer dreadful appearance. She called Her messenger, Ishana,
and said to Her, "Go and tell the Rakshasas that Indra shouldrule the heaven, that the gods should obtain the sacrificialofferings, that the Daityas should enter the Patala ifthey want tolive. Ifthey wish to fight with me, let them come, I shall feed ontheir hot blood with joy!" Since She was sent by Kaali with thismessage, She is even now called "Sivadooti" (Dooti ormessenger of Kaali).
Hearing the proud message of Kaali, the Asuras filled withrage, ran towards Katyayani in order to put an end to Her life.The Daityas rained upon Katyayani all sorts of Astras andSastras from all quarters. But the shrewd Katyayani showeredupon them a more powerful rain of arrows and divine weaponswhich obstructed the Asuras from operating their weapons andAstras. Then Kaali with Her invincible power rushed throughthe Asura armies like'a forcible blast of virulent wind, sweptover thousands of Asuras and crushed them down under feet.With one sprinkling of holy waters from Her Kamandalu, She
absorbed all the strength of the Asuras. With Chakras and thetridents, the number of Asuras She killed cannot be enumerated.With Vajras and Saktis, She fell upon the Daityas like Garudaover serpents. With the blow of Her Vajra, the Daityas fell inthousands vomiting blood and deprived of their heads andlimbs. The Chakra of Devi destroyed innumerable hosts ofAsura armies, and Devi with Her form of Varaha tossed themwith the tusk hither and thither and tore them to death. With the
THEDEVIMAHATMYA
form of Narasimha She began to eat up the Rakshasas with a
ferocious roaring. The fearful "Dootis" created by Devi began
to work havoc in the Rakshasa army and brutally devoured
them and crushed them down. Seeing that the forces of the
Mother are working the destruction of the Asura army,
Raktabija, their leader, came forth with arrogance and frry.From every drop ofblood that fell from his body, there came out
dreadful Rakshasas equal to him in power and valour.
Raktabija fell upon Indrani with rage and threw upon Her his
deadly Astras. I4drani with Her Vajra cut down his arms and
there was a profuse gushing of blood from his body which'
wetted the ground. Immediately there rose up thousands ofRakshasas, each equal to him in strength and cleverness. There
cropped up as many Daityas as there fell down drops of blood
from his body in battle. All these fought with Devi from allquarters. When again with a severe blow of Devi's Vajra,
Raktabija's head was fatally wounded, there was a stream ofblood flowing on the ground. At once thousands and thousands
of Daityas emerged out and fell on Devi with all their might and
main. Devi broke the head of Raktabijawith Her Gada (mace),
and his blood gave birth to so many warrior-Asuras that the
whole earth seemed to be filled by them. She tore his body withHer Chakra and there again was a stream of blood. Thousands
of Daityas again cropped up and the whole earth and the sky
were filled by these fearful giants. The Devas were filled withexffeme fear when they saw that the whole world was filledwith Asuras who could not be killed by any means due to their
infinite increase in number.
Seeing the Devas dejected very much, Devi told Kaali towiden Her face and spread Her vast tongue, *O Kaali, when Idesfroy these Asuras with My Astras, do not allow even a drop
of blood to fall on the ground. Drink up all their blood with thy
extensive tongue. Eat up all the Rakshasas that are created by
r03
104 THE DEVI MAHATMYA
Raktabija's blood and then he will automatically be desfroyedcompletely." Sayrng thus, Devi pierced Raktabija with HerTrisula. Kaali spread Her wide mouth and drank up the blood ofthe Asura. Pained by the harsh trident of Devi, Raktabija roaredhis last roar and fell upon Devi with great force. Devi put an endto his life with Her Chalaa and there again was a great flow ofblood from his body. Ikali ate all the created Rakshasas anddrank the blood of Raktabija. Raktabija fell on the ground like amountain shaking the earth. All the gods were filled with greatjoy. The celestial damsels sang, danced and rejoiced.
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THEDEVIMAHATMYA IO7
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ifif: {TT qBi5,r E;Gr {fr{rFr{ilElH d{lq ilm q0 {ffidi ftqqrd t ll?u ll
iltr ftgn{' TTEsITaI =tmrrqrt*r$o, t
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srs Tdr ilqrr(Iii qim, t
Tx'qhfrfrrq[orq.nqmqBs.r{ ll?o ll
IO8 TI{E DEVI MAHATMYA
rfru6g;Arg{iEriffitffiq rrfr {firFr evft, qrtr*is dr{. ntq n
ilA funfr +t{ ,rflqrqrq qFc*rqrQrEItrrkT a qi : lR? n
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qEiq frrilfltuT q q {d Eqrd ntt n
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fttrs ce v;t+ gEqfi,{frsq{, t
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frRlsdq qEh dfrssrqril€h ntq u
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uffimfuT:iffig{58n. 1
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qffifigrsurt+ffiT6 5h lltqttqG qG q qlq aqE{r (F[.n: gin: I
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r
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En efufiAvgal arE@fb oazatrt d@fugaaat an
THE NINTH CHAPTER
The king said, "O sage! Wonderful is the story told by you to
me. Wonderful is the glory of Devi, and wonderful is the death
of Raktabija. I wish to hear now; what Sumbha and Nisumbha,
the great master-Asuras did after the death of Raktabija."
The sage said: On hearing that all the anny was desfroyed and
that Raktabija was killed, the King and his brother flew intomad rage. Nisumbha fell upon Devi with the main portion of the
Asura anny reserved for the purpose. From all the ten quarters
the Asuras tossed Devi with poisonous weapons, enchanting
Astras, and invincible missiles. Sumbha also came with a verylarge army in order to capture Devi. He fought v?ith the various
manifestations (forms) of Devi appearing as Kaali, Vaishnavi,
Raudri, Brahmi, Narasimhi, and the like. There began a
memorable battle between Devi and Sumbha and Nisumbha.
Wonderful was the fight! Wonderful and dreadful! The Devas
began to tremble. The sky was covered with clouds of arrows.
Devi fell upon the Astuas bravely. Nisumbha came with a sharp
sword in his hand, and beat Devi's lion severely. Deviimmediately broke his sword into pieces with Her Chakra.
Nisumbha flew into rage and used his Sakti, Shoola and axe, butnow Devi grew extremely angry and wounded Nisumbha and
made him lie on the ground instantaneously.
Seeing his brother lying down on the ground, Sumbha ran to
kill Ambika. He was fighting sitting on a chariot. He came withhis eight hands full of Astras and covered with them the wholeofthe sky. Devi, seeing Sumbha coming towards Her, blew HerConch, and filled the whole sky with a dreadful sound. She
created a greatsound with Her bow and alrows. The lion roared
terribly and there was a fearful thunder everywhere. Devi
(r0e)
ll0 THE DEVI MATIATMYA
kicked the earth powerfully and tossed the sky with great force.This ferocious sound swallowed up all other previous sounds.Sivadooti andKaalijumped in heroic vigourand ferocious rage.These sounds made the Asuras very angry at heart. "O wickedRakshasa! Wait, wait! Stand there, where do you run?" saidAmbika with a loud voice. "Victory victory!" said the Devasfrom above. The heroic battle-cries of Sumbha filled the entirespace. Thousands, lakhs and crores of Astras were thrown atAmbika by Sumbha. But all were a dry straw to the DivineDevi. She bumt them all to ashes. Devi, with Her powerfulTrisula, pierced Sumbha in the chest. The poor Rakshasa fell onthe ground in senseless fits. By this time Nisumbha regained hissenses and again got up to fight with Devi with his Chakra andGada, Shoola and sword. Devi pierced him again in the chestand there from the split chest came forth a ferocious demon whochallenged Devi with might. Devi laughed at this and cut offhishead with one stroke. Some Asuras were eaten by the lion, somewere chewed nicely by the jaws of Kaali, some were cut intwain by Kaumari, some were enchanted by the Kamandalu ofBrahmi, some were pierced with the Trisula ofMahesvari, somewere broken by the snout of Varahi, some were sliced to nicepieces by the Chakra of Vaishnavi, some were killed by theVajra of Aindri! All the Asuras thus fell victims to one or theother aspect of the Great Mother, Devi!
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(1ll)
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II2 THEDEVIMAHATMYA
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iqrki qrft qr U aeftgcrgrq n?o u
THE DEVI MAHATMYA II3
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q tenre, veur grt+ neilfuc, u?q n
Tdrel q vrffr€im rFHqIRrfr3 I
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wrsreqrftqrq ftCd qrr+*rr: n?z ilsF{rfr}qr' *ffir q yrrrid fr ru, ,
qtrd qrtqft:q<qr{ffi qrfrt ulq nrdt+ron' v{ffi{rqmsr, I
qtEftde uftlqant <ftd vg, lno n
smq{Rt+rA rlguruttron' t
a$: gurrkle[erot, gr$sqQara: lltq ltsilqgaTR:{flRrr: qIr<r trqfdg{r: I t3% llt? tl
EAmeqfian@fboazavtWgmaal an aaolsatq: ilto tt
THE TENTH CHAPTER
The Rishi said: Nisumbha was killed and Sumbha lyingdown on the ground could not bear this insult to his kinglyhonour. With uncontrollable anger, he cried out at Devi, "Oweak and wicked Durga! Do not be proud. You are fighting withthe help of somebody else." The Devi said, "I am alone and
single in this world. Who is there other than Me here? See, allthese many fighting with you are Myself. Now look at Me." Assoon as Devi uttered these words, all those appearances ofmanyentered into the body ofDurga, andthere was none butDevi, the
Single. Devi again said, "Be cahn. I alone with the power ofimmanence and omnipresence appeared as many but now stand
single and have withdrawn myself into Myself."
The sage said: Again Sumbha got up from the ground and
raged a fierce war with Durga. It was the fiercest of all fights.
Like butterfly upon fire Sumbha fell upon Durga. The whole
world did not know what would happen, and was eagerly
watching the result of the battle. Whatever Astras there could be
in all the three worlds were thrown at Ambika by the powerfulSumbha. As if in play, Durga swallowed them all and burntsome io ashes by Her mere 'Humkara'. Sumbha took up his bowand arrows, Saktis, swords and missiles. Devi tumbled downthe whole of his chariot together with the horses and the
charioteer. Sumbha fell on the ground and finding that he had no
chariot, no horses and no charioteer, fell upon Durga with the
dreadful Mudgara Astra. Devi smashed the Asta immediatelywith Her arrows. Then with his clenched fist raised up, he came
to break the head of Durga. He hit on Her breast with force.
Devi beat his chest with Her mace and he fell again senseless on
the ground. Regaining consciousness, he again stood up bold
(1 r4)
TI{E DEVI MAHATMYA
and, soaring to the sky up above, poured upon Her many Astras.Devi also jumped into the sky and without any support She
fought with him and smashed him down to the earth. TheSiddhas and Devas were surprised to wibress such a scene intheir life. Again Sumbha raised his fist and ran towards Devi tohit Her. Devi put an end to his life with Her Trisula by breakinghis chest into two pieces. He lay dead on the ground shaking theearth and the ocean when he fell.
The sky became clear. The Devas felt happy. The wholeworld felt joyous when the wicked Daitya was killed.Gandharvas sang.
The celestial Apsaras rejoiced and danced. The trees began tosmile. The rivers flew fluently. The Ocean became calm. Thefue burnt happily. The atmosphere became fresh. The earth gotrid of Her burden. The wind blew with joy. The sun shone
bright.
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(116)
THE DEVI MAHATMYA II7
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I18 THEDEVIMAHATMYA
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THEDEVIMAHATMYA I19
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I2O THEDEVIMAHATMYA
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THE DEVI MAHATMYA I2I
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THE ELEVENTH CHAPTER
The Sequel
Feeling joy at heart that the Asura had been destroyed at last,the Devas, since their wish fulfilled, came to Katyayani Deviand praised Her with these words: "O Devi! O Destoyer ofwoes! Be pleased. O Mother of all the worlds! O Supreme
Controller of the Universe! Protect us all, and protect thisworld! Thou art the Support of this Universe. Thou,.the One, isappearing as this world! Thou art water. Thou art the elements.
Thou art Vishnumaya. Thou art the Cause for bondage and
liberation. All Knowledge is Thy form. All women are ThyselfO Mother! All this is filledby Thee alone. Thou art Intelligencein all men. O Narayani! Thou art the giver of Svarga and
Moksha. Thou art Time, Space and Causation. O Blessed
Refuge of the distressed, O Narayani! Salutations to Thee! ODestroyer of all troubles of the devoted who take refuge inThee, O Narayani, Salutations to Thee!
"O Brahmani with Kamandalu, sitting on the swan! OMahesvari with trident, moon and serpents, sitting on a bull! OKaumari with Mahasakti, sitting on the peacock! O Vaishnaviwith Sankha, Chakra, Gada, Sarnga, and various great Astras!Be pleased, O Narayani! Salutations to Thee! O Indrani, sittingon the elephant, with Vajra in the hand! O Narayani! Salutationto Thee! O Devi of the dreadful form of Narasimha and ofVaraha with a ferocious tusk, O Narayani, salutation to Thee! ODevi who took various forms like Kaali and Sivadooti, OTerrible-faced! O Narayani, salutations to Thee! O Lakshmi! OKaali! O Sarasvati! Protect us, O Durga! O Narayani,salutations to Thee! May Thy Trisula, Chakra, Ghanta, Conch,
(t22)
THE DEVI MAHATMYA
Sword, which destroyed Chanda, Munda, Sumbha, Nisumbhaand other Rakshasas, protect us, O Narayani, Salutations toThee!
"O Devi! Thou destoyest all the bad diseases completely.Thou givest when pleased all that one desires. To them who take
refuge in Thee, there is no want. They really get a suitableRefuge in Thee. O Devi, wherever there are evil qualities,wherever there are Rakshasas, wherever there are unrighteousforces, there Thou manifestest Thyself and destroyest them. O
Devi! Be pleased, be pleased. Protect, O protect us! May the
sins of the world lessen quickly. O adorable Devi! Take pity onthese (Devas) who are under Thy Great Feet."
The Devi said, "I am the giver ofboons, O Devas. Ask fromMe any boon. I shall give that to you." The Devas said, "ODevi! You have done everything. May our enemies be
destroyed."
Devi said, "In the Vaivasvata Manvantara in the
twenty-eighth Dvapara Yuga, I shall be born in the house ofNandagopa in Yasoda's womb and destroy Sumbha and
Nisumbha once more who will be bom again as my enemies inthe Vindhya Mountains. I will have my abode in the VindhyaMountains and destoy them there. I will take a dreadful formand kill all the wicked-minded Rakshasas. I will eat them up
and drink their blood. Thereby My teeth will become red
and I will be called by gods and men as 'Raktadantika'
@ed-toothed).""Again I will be invoked by Rishis when there willbe a great
famine everywhere and the earth will be without rain, forhundred years. I will then be born in order to relieve theirdistress. I will look at them with hundred eyes and they willname me as'Satakshee' (hundred-eyed)."
"I will then frll the bellies of the whole world with corns and
food. Then I will be called 'Sakambharee'(filler with coms)."
123
124 THEDEVIMAHATMYA
"There only I shall destroy a Rakshasa called Durgama. ThenI will be called'Durgadevi'."
"Once again when I shall as$,rme a terrible form in theHimalayas and devour RakshasaS for the purpose of protectingthe Rishis, I shall be called as 'Bheemadevi' (the terrible)."
"When a Rakshasa called Aruna will begin to torment thepeople of the world, I shall take the form of a fearful Bee anddestroy him. Then I will be worshipped in the world as
'Bhramaree' (the Bee).'
"In this manner whenever there is trouble anywhere,whenever there is cropping up of demons, then and there I shallmanifest Myself and bring peace to the earth."
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(l2s)
126 THEDEVIMAHATMYA
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THE DEVI MAHATMYA 127
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wcqffiiTtlf+d{*aq r
qq yqrdrRErsr <sn afturaerT ll?3 n
({rqa TflTi smsftd qq ttlo tt
128 THEDEVIMAHATMYA
xfrEflq uli tr
{qffir qT qT{fr qfu6 qrekfiql 1t? 1
qq{dr+d tqni ate Jtftqrd r
tsfr tdr ft{ilg.or Hrfu*,Kq?pn S{T tttt tt
rrflr{TrTgsf: q{ qgfiffremrq, t
tsra tqr ffi gEt tqftfi gft urY n
qGFifrTA <tutrdisilsffi t
frgn} q rtrfi{ iqr, qkndqrqg: nl\ u
gi qr546tfiqrffigq,5{, l
qnp g;{e \q \IFliT: rTftqrtrq utq ll
dffifr,iq-dfr,i*Wetqr qrfuar q t+*rt gsr xfr y{@ft nle n
qr< airrsamt ffir's rgrim r
{Erqirffi F6ffira T6rqrflq6wr lRd il
fu u,re Fdrqrt ft+ qfui+sqr r
ftrfr *,,tft Tilqi +d o,r0 {T{rnft nt3 lt,rr*,re Tn +{ aqfldkrqr G r
furrnAnensffid.|ffi ilyou
gr uqker gA{rrnrftFr<w r
qqrfr fni g1rs qfr qil.rfr'{'nq. nYq rr
En OarAawol an@fb oezad dfrorArra)omgMq pt4vilseerw I t t a t t
THE TWELFTH CHAPTER
The Devi again said, "Whoever sings of My praise with theseprayers, I shall look to his welfare and raise him from allmiseries. Whoever sings My glories of destroying Madhu andKaitabha, Sumbha and Nisumbha, whoever hears these stories,full of My divine glory to them there will not be any trouble.They do not become poverty-sticken. To them there is no fearfrom enemies, or from the king. To them there is no fear fromweapons, fire orrain. Therefore My this great story is to be readand reread by everybody. It is to be heard by everybody. It is agreat blessed thing. The multitude of sins will be destroyed byMy Mahatmya, all the three Taapas will be pacified by singingMy glories thus. Wherever My glory is sung and I amworshipped with devotion, I am there at all times. During thespring season (after rains), My Puja is to be perfonned withdevotion, for it is very dear to Me. During the performance ofPuja, My these stories have to be heard with faith and devotion.Then they will become wealthy and peaceful. Kings will gainvictory in battles, and will destroy their enemies. There will beblessedness and Peace everywhere. That family ever singingMy glories will be always rejoicing with peace and plenty. Alldiseases and worries will be destroyed by Me who om everready to protect My devotees. There will not be any bad dreamto those, My devotees, and there will not be frouble from giantsandgoblins. Bymere study of stories dealingwithMyglory thething called suffering will come to an end. My this gIory iseverything. Afterperforming formal Puja to Me, with flowers,sandal, etc., Brahmins have to be fed sumptuously. Homashould be performed with My Manha and glories and wealthshould be given in charity. There should be great rejoicing and
(t2e)
130 THEDEVIMAHATMYA
joy during the performance of My Fuja and feeding of the
Brahmins. I am thus pleased with My devotee very quickly."
"My Power desfroys all ill-health and bestows good health. Itprotects one and restores peace. The singing of My birth and
actions as previously sung by Brahma and Rishis, and as sung
by you all, will bestow health, peace and bliss to the faithful and
the devoted. By mere remembrance of Me, one crosses over allhoubles and sorrows. Due to My power, all enemies and cruelanimals run away far from My devotee."
The sage said: Thus saying, Devi vanished from sightinstantaneously. The Devas ruled the heavens, got the
sacrificial offerings and were huppy for ever. A1l the Asuras,
seeing theirpower curbeddown forciblyran in fearto the nether
regions and lived there a miserable life ofrestlessness and grief.
O king! Thus Devi comes to manifest Herself now and then forestablishing righteousness in the land and protecting Herdevotees. She deludes the whole world and controls the wholeworld as the Mother. O king, all this world is pervaded by thatgreat Devi. That great Power creates this whole universe and
She Herself becomes the cause of sorrow and happiness of the
world.
T+Evils?arq:sqm{
$ qrf,r+qrsf,nnqi T$ct-dffifir[ r
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132 THEDEVIMAHATMYA
qqMttfisirq{qrt r
fr(fut5ft{+tqr, Em$€mq nlo n
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M rdrtrtt ilq{61qqrkd
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tg+lq u9u n
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frsft M {ri q} fiftfuqqms' I
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tg+lq u9q n
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TTIE DEVI MAHATMYA
iiy{arfrfrSil{fli qfrEqft
qrfu silir tr?q u
Eft<mrrdt4qarffiiqqqrpnTtrdr ud r*ur mun+ftgrr t
qd tqr qt mqr gtq: qrMrr:
Wts{ rrlrrunEr qrqFtrlfucr rrJ,
qq tqr qt mrdr {Gr: qlMu:Wfqq TTTIRIIa qrqftfiffuf,r {9,
133
il?q rl
ll?e ll
il?4 il
ilRq il
ttftfi o% tt
gA emawof an@f?b qaqqrt edqwm)gnd?erulfisatai otq qqla"rtssemv ura tt
THE THIRTEENTH CHAPTER
The sage said: Thus I have recounted to you the entire storyof the glories of Devi and Her actions. She is Vidya or thelntelligence-Principle of Vishnu-Sakti or Maya and She is theAvidya or the Ignorant principle too, and is above both. By Heronly yourself and this Vaisya are deluded and many others alsoare deluded by Her in the same manner. O king! Take refuge inthat Devi Maya! She is the giver of pleasure, Svarga andMoksha to Her devotees at the same time.
Markandeya said: Hearing these words of the Rishi, the KingSurathawas verymuch moved at heart and immediately startedto dense forests to perform rigorous penance. The Vaisya alsofollowed him and began to perform Tapas on the bank of theriver reciting Devi Suktam continuously. They wanted to havethe vision of Devi in order to get back their lost kingdom andwealth. They prepared an image ofDevi out of the mud from theriver bank for the purpose of their worship withShodasa-Upachara or the sixteen modes of worship to Devi.They both fasted and concentrated their minds on the gloriousform of Devi. On theirpractising like this rigorous penance forthree complete years, Devi was very much pleased andmanifesting Herself to them spoke to them with these words.The Devi said, "O king! Whatever you want you can tell Menow. I am pleased with you. I am prepared to give youanything."
Markandeya said: The king asked from Her the boon that heshould get back his lost kingdom undaunted by any enemy. Butthe Vaisya asked from Devi Wisdom and nothing else.
The Devi said, "O king! In a few days you will regain yourkingdom. You will conquer your enemies and rule over the land
(134)
THEDEVIMAHATMYA 135
happily. After death you will be born through Surya (Sun) as theeighth Manu called Savarni. O Vaisya! As you desired I shallgive you Wisdom. You will have Wisdom."
Markandeya said: In this manner, gtving the required boonsto those two people, Devi vanished from sight immediately.Thus obtaining a boon from Devi, Suratha, the king, will bebom through the Sun-God as the coming eighth Manu calledSavarni.
Thus is the glorious story of Durga-Devi, the Mahamaya,thegreat Mother of the Universe!
ilq, il
ll? il
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ilqil
ilq lt
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Tqfui TqrtfrqN ilqE tsrqw{ki5.etv'ndftffiq t
qi rrfr'qrqr+fr r di rsr{+, gu'
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136 TI{EDEVIMAHATMYA
q,ri{ft wr=rkr: qPqfi{<frqt I
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UUftrguril'fr ei r56unwqa wqlfrTBrfuE t tB esnqcgt{ft
ttfrTtf4tzv*,,
KSHAMA PRARTHANA
Closing prayer to Devi for pardon of mistakes committedknowingly and unknowingly in the reading of Durga Saptasati.
lle ll
llz 1t
sb
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ty. s: eriqri {q:
fq. 3: r+rr+d qq,
?q. 3% W qq,
(137)
138
t'o. s: r'EF{Gftut {q:
tz. s: Trrqu+ qq:
t3. 3: qKfrA {q'Yo. 3Y" qrrr+ffifuS qq:
Yq. s: vrqe-{Fr{gtfru+ qq:
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YY. s: gqtutt+;Trl:
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vu. s% gufrqqffi;H:YZ. 3: gu+ftd ar,yq. s: qmi rr,\o. e% ftqnqrd =rq,
qq. 3% rPffi aqlq?. s:6qrftil{ aq.
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qq. s: qffiffi qqg
THEDEVIMAHATMYA
Qo. e: qriIB.A rq:qq,. s: qrsgwqrnp+ rq;q?. s:ffi<q,qt. s:ffiffiaq,qy. s: qffiffi qq,
qq. s: qkq$ftv{ aq'qq.g:vffiffiqq,qe. Si lr6fl{d aq,
q4. s: trqfui;n:qi. 3: qfnftfwtffi r+:\eo. 3: engded qq,
\eq. $ frsrmed =rq'
\ei. s: vdoffiqc,ret. 3: frqeTUrA qq,
sy. o: ftfisffi<q,\et\. s: qrfiqil qq'
\eq. 3% qr{fr6{;rrT:
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\ez. s% vqri qq,
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TIIE DEVI MAHATMYA 139
et.(v.
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23.
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31.
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3. 3: qri {q,
lo. W" Yrfl(,rqri ;IrT:
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q?. s: Uqt qq,
qf . s% er6ri qq,
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q3. 3% ftegurt qq,
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(140)
l\e.
t4.
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TIIE DEVI MATIATMYA t4t
Eo. eY. qg$dr+ qq:
ql. si q<Gqr+ Tq:
q?. s: GJri qq,
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142 TIIE DEVI MAHATMYA
z?. 3: Efui rq'ZY. 3: }qlrrH Tq:
zq. s: tRqrqq{ qq'
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fl. $ gwri;n,tq. s% td qq.
(143)
144
t\e. s: frqrcqrnrf,Raril qq'
le.ti.Yo.
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s% qrrfd qq,
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s% ffiqq,d; T6nrqr+;Trr:
gr, r1€ro1m1+;TrI:
o: rffiqq,e: rnrd qq'
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o% gv6i rr'$ grlfrrcri a+,
s: gqrfud rq,
$ grrqr+ rq.
$frmrq'
THE DEVI MAHATMYA
Q,o.
ql.q?.
qt.
Qv.
qq.
qq.
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s: $cr+ rq.
s: qqfm rq:eY"ffiqq,s: qrgrsrt Tq:
g;qffi<c:s} 5rg-qgy51*{ qq,
\eq. s: {er*++rftri rr:\e\e. B% qdt{Eilr+;rq:
\ee. s: ffi<r:\ei. s: gugc+r*pri w'4o. g: qrqni qq,
dl. s: r6lTrilqi Tq:
d?. 3: qrQd qq'
THE DEVI MAHATMYA t4s
zt. s: Er$t6ri Tq,
cx. $ qnrd <q,
ztl. s: qtsrs+ri qq,
zq. 3:ffi1q,z,e. 3: fu;q-qfi 1q,
cL. &ffi+f,ffiqq,23. 3: sT<tli {rT:
lo. e% $HnEri +T:
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3?. s: sqqlTrr{flfui {q:q,t. $qffi;rq'q,Y. 3: ggvrt +t,
3q. 3: frcwag1ffi qq,
qq. 3: 15qffi qq:
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3i. s: qgrfiqrfirqr+ {q:
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t os.
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to?. d. fl+qqoffi;ITT.
$ qtri Tq,
sa qtrffiqq,g: qqqflt qq:
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9frffi:t
146 THEDEVIMAHATMYA
NAVARATRI MESSAGESof
SRI SWAMI STVANANDA
DUSSERA MESSAGE-{\ 9 42)
Salutations to Sri Durga, Mother Divine who exists in allbeings in the form of intelligence, mercy and beauty; who is theconsort of Lord Siva; who creates, sustains and destroys theuniverse.
Dussera is the greatest Hindu festival for adoring God as
Mother Durga representing the Divine Mother. She is theenergy aspect of the Lord. Without Durga, Siva has noexpression and without Siva, Durga has no existence. Siva is thesoul of Durga. Durga is identical with Siva. Lord Siva is onlythe silent witness. He is motionless, absolutely changeless. Heis not affected by the Cosmic play. Durga does everything.
Mother worship is the worship of God as the Divine Mother,Sri Maata. Sakti is the power ofthe Lord or the Cosmic energy.The Divine Mother in Her aspect of Durga is represented as
having ten different weapons in Her ten hands. She is sitting ona lion. She keeps up the Lila of the Lord through the threeGunas-Sattva, Rajas and Tamas. Vidya, Santi, lust, anger,greed, egoisrn, pride are all Her forms.
The Upasana or worship of Devi or Universal Mother leadsto the attainment of knowledge of the Self. The story of theKenopanishad known as the Yaksha Prasna supports this view.Uma taught the Truth to the Devas. Goddess Sakti shedswisdom on Her devotees.
A child is more familiar with the mother than the father,
(147)
148 THEDEVI MAHATMYA
because she is very kind, loving, tender, affectionate and looks
after the wants of the child. In the spiritual field also the aspirant
or the devotee-the spiritual child-has intimate relationshipwith Mother Durga than with Father Siva. It behoves, therefore,
that the aspirant should approach the Mother first and that She
will introduce Her spiritual child to the Father for his
illumination or Self-realisation.
Mother's grace is boundless. Her mercy is illimitable. Herknowledge is infinite. Her power is immeasurable. Her glory is
ineffable. Her splendour is indescribable. She gives you Bhuktior material prosperity and Mukti also (liberation).
Approach Her with an open heart. Lay bare your heart to Herwith frankness and humility. Be as simple as a child. Killruthlessly egoism, cunningness, selfishness and crookedness.
Make total, unreserved ungrudging surrender to Her. Sing Herpraise. Repeat Her Name. Worship Her with faith and
unflinching devotion. Do special Puja on Navaratri days.
Navaratri or Dussera is the most suitable occasion for doingintense Sadhana. These nine days are very sacred to Devi.Plunge yourself in Her worship. Do Anushtana. Devi foughtwith Bhandasura and his forces for nine days and nine nights.
The war ended on the evening of the tenth day known as VijayaDasami or the day of Victory. Akshara Abhyasa for children isdone on the Vijaya Dasami day. Aspirants are initiated on thisday. The beginning of learning of any science is done on thismost auspicious day. It was on this day that Arjuna worshippedthe Devi before starting the fight against the Kauravas in the
field of Kurukshetra.
May Durga give the milk of Divine wisdom to Her childrenand lift them to the magnanimous heights of Divine splendour
and glory the imperishable state of Kaivalya and eternalSunshine!
THE DEVI MAHATMYA 149
A MESSAGE TO MOTHERHI945)Beloved Immoital Selves,
Today you have all assembled in shrines and temples devoted
to the great Goddess, the Divine Mother, for celebrating the
Dussera. This function is celebrated in various parts of India indifferent styles. But the one basic aim of this celebration is topropitiate Sakti to bestow upqn you all wealth, auspiciousness,
prosperity, Vidya and all other potent powers. Whatever be the
particular or special request that everyone of you may put
before the Goddess, whatever boon you may ask of Her, the one
thing behind all these motives is propitiation, worship and
linking oneself with Her. There is no other aim. This is being
effected consciously or unconsciously, Every onq is blessed
with Her loving mercy and is protected by Her.
This unique aim is yours not only in this particular occasion
but every moment of your life. There is incessant struggle
within you. The inner self struggles to escape from the clutches
of the various senses, being sheathed and suppressed by them. Itconstantly warns you to identiff this self with the major Self. Itreminds you that you are on return journey unto the place
whence you started. Whether it is your will or not, there is no
second course or second destination left or reserved for you.
You have to retrace your path. And on no spot can you dwelllonger than the wink of an eye. Any amount of retardation onyour part will not arrest this onward course. The more the
momentum you gain, the sooner you will return to the
destination or the goal. Therefore, equip yourself with proper
contrivance and speed up. Do not waste a single minute. The
leading of your life and the various aspects of it may differ fromothers, as the boon you ask of the Mother is different from your
neighbour's. But the view of both is the same and the views ofdifferent lives too. Every one yearns for liberation.
150 TI{E DEVI MAHATMYA
Throw a ball on the floor. It rebounds. It attempts to reach the
same point wherefrom it was thrown. But there is a difference inthe return of one ball from the other. Aball with a thick cover,air fully inflated rebounds quickly whereas a Japan ball takes alonger time. Why? There is no sufficient stuffin the latter ball.As soon as it reaches the ground, it loses its spherical shape. Itgets deformed. The impact is too heavy for it. It has losteverything. It has to attain slowly its momentum.
We are all like Japan balls. We must cover ourselves withYairagya, inflate with Bhakti and devotion. Kirrtans and prayerare double piston air pumps. Meditation is the space of travel.Jnana is the acceleration which takes the ball to its originalposition. This overcomes Avidya, the down-pulling gravitation.Selfless duty removes all the dust particles adhering to us in theform of egoism and vices. These are the equipments. These canbe manufactured by one's own self as the outcome of variousexperiences in life. But it is better that it is acquired fromparents. You can save much time.
Parents are the well-wishers of the children. They should notallow their children to cultivate bad habits. They must not singcinema songs and other meaningless blabberings to lull theirbabes. Only Kirtans glori$ing the various forms of the Lordshould be used. Sing "Hari Hari Bol, Bol Hari Bo1, MukundaMadhava Kesava Bo1." This tune is very melodious. It is a
sweet lullaby. At the same time it leaves deep imprints in themind of the babe. You do not know what the mind of a child is.You are not capable of understanding its language. A child isfull of divine qualities. It is only due to your bad company thechild is spoiled. You nurse the child too much. You train thechild with toilets and luxuries. You make these articlesindispensable for him in later life.
"As is the father, so is the son." What habits you haveacquired in the circle of your movement creep into him also. If
TIIE DEVI MAHATMYA
you play at cards, your son too will do so stealthily if not openlybefore you. If you smoke, yow son is sure to smoke. Firstcorrect yourself. The moment you re alize that a son will be bornto you, eradicate all the evil habits. Grains will grow perfectly
only if the weeds are removed. The birth of a child is an A.R.P.
siren. It is a danger signal for you to be cautious.
The mud pot is useful pnly as long as the seed or the bulbous
plant grows roots. Afterwards it should not be kept in the pot. Ifit is kept not only the plant will suffer undergrowth but tfte pot
will be broken. It must be immediately transplanted in a fertilefield. The child must be kept in the house only as long as it is not
in a position to discriminate between good and bad. The day the
child shows a tendency to like or dislike, it must be taken to a
tutor and entrusted to him. It is no more a child. Now he is a boy
fitto receive instructions. Anyparent, who, ignorantofthis fact,
keeps the boy at home virtually stifles and snuffs out the moral,
ethical and cultural life-growth in the boy.
Only such tutors who feel it their responsibility to make an
ideal man of the boy entrusted to them are to take up the
training. Here comes the duty of the tutor. The tutor is not
merely to cram certain portions from the prescribed text-books
and lecture them to the boys. He is to teach and not to lecture.
He must live what he teaches and transfonn by sfoining
example. He must carefully watch the individual progress and
satisff himself as to the mental and ethical growth of every boy.
More thanteaching subjects such as science, history arithmetic,the tutor must give enough of moral instnrctions to the boys.
Their character must be built in such a way that it can never be
shaken by any amount of adverse influence of the society inwhich the boys may have to move after their pupilship.
The father, the mother and the Guru are solely responsible forthe righteous behavior of the boy. Brimming with knowledge
all-round the boy comes out as a full blossom. This blossom
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152 THE DEVI MAHATMYA
floats its sweet smell over a vast area. Attracted by the smell,bees crowd to extract and enjoy the honey ofwisdom containedin this boy. Now no more a boy but a full-blown Yogi, he minesfreasures ofsecret wisdom not only for the benefit of others butfor his own. He is an ideal man. He is the ideal Yogi. He is fit tobe called the son of God. He brings name and fame to theparents. A Collector or a Governor is revered or recognizedonly as long as he holds the post or at the most to the end of hislife. But this Jnani, this realised soul is remembered andworshipped not only in this cycle of evolution but eternally.
O Mothers! Pray for such a child. Even if you give birth tohundred children without good qualities you won't behappy-and children too. Gandhari had hundred sons. Kuntigave birth to three. Kausalya Devi to one and only one. Whomdo you like to be? Gandhari or Kausalya?
Pray unto the Goddess to bestow upon you one such son tokeep up yourprogeny. Sakti is all. She can do anything. She canmake or mar. She can mend or end. You can worship Her in anyform. The very creation of this universe is solely due to Her. Weare all spring-dolls in Her hand. Kriya, Iccha, Jnana are thethree forms of Power by which this world is ruled. Worship ofSakti gives not only prosperity but liberation from all bondages.Devi declares: "I am of the nafure of Brahman, I am of thenature of Prakriti, Purusha. I am Knowledge and ignorance. Iam the Self-power. I am the eternal Truth. I am the non-dualpower of Brahman."
May you all celebrate this Dussera with full faith and sinceredevotion. May the choicest blessings of Goddess Sakti be uponyou all!
THE DEVI MAHATMYA
NAVARATRI DURGA PUJA,
rrs srGNrFrcANlcE-(l 946)
Religious observances, traditional worship and Vratas attimes have more than one significance. Apart from being theadoration of the Divine, they are commemorative of stirringbygone events, allegoric when interpreted from the Occultstandpoint, and lastly deeply significant pointers and revealingguides to the Jiva on his path to Realisation.
Outwardly, the nine days'worship ofDevi orthe Mother is inthe nature of a Vijaya-Utsava. These nine days' triumph are
offered to the Mother for Her successful struggle with theformidable demons led by Sumbha and Nisumbha. But to thespiritual aspirant in his life of Sadhana, the particular divisionof the Navaratri into sets of three days to adore different aspects
of the Supreme Goddess has got avery sublime yet thoroughlypractical truth to reveal. In its cosmic aspect it epitomises thestages of the evolution of Man into God, from Jivahood toSivahood. In its individual import it shows the course that hisspiritual Sadhana should take.
Now, the central purpose of existence is to recognise youreternal identity with the Supreme Spirit. It is to grow into theimage of the Divine. The Supreme One embodies the highestperfection. It is spotless purity, Niranjana. To recognise youridentity with That, to attain union with That, is verily to growinto the very likeness of the Divine. The Sadhaka has, therefore,as the initial step, to get rid first of all the countless impurities,and the undivine elements that have come to cling to him in hisembodied state. Then he has to acquire lofty virtues, auspiciousDivine qualities. Thus purified and rendered full of Sattva,Knowledge flashes upon him like the brilliant rays of the Sun
upon the crystal waters of a perfectly calm lake.
This process of Sadhana implies resolute will, determined
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154 TI{E DEVI MAHATMYA
effort and arduous stuggle. In other words, strength, infiniteSakti, is the prime necessity. It is the Divine Mother, SupremeSakti of Brahman, that has to operate through the aspirant.'Thenconsider how on the first three days Mother is adored as Power,Force-Durga the Terrible. You pray to Mother Durga todestoy all your impurities, your vices, your defects. She is tofight with and annihilate the baser animal qualities in theSadhaka, the lower Asura in his nature. Also, She is the Powerthat protects your Sadhana from its many dangers and pitfalls.Thus the first three days, marking the first stage of destuctionof Mala (impurities) and determined effort and struggle to routout the evil Vasanas in your mind, are set apart for the worshipof the Destructive aspect of the Mother.
Once you have accomplished your task on the negative side,that of breaking down the impure Vasanas, propensities and oldhabits, the next step is to build up a sublime spiritualpersonality, to acquire positive qualities in place of theeliminated Asuric qualities. The Divine qualities, Daivi Sampatthat Lord Krishna enumerates in the Gita, have to be acquired.The Sadhaka must cultivate and develop all the auspiciousqualities. He has to pile up immense spiritual wealth to enablehim to pay the price for the rare gem of divine wisdom(Jnanaratna). If this development of the opposite qualities(Pratipaksha bhavana) is not undertaken in right earnest, the oldAsuric nature will raise its head again and again. Hence, thisstage is as important in an aspirant's career as the previous one.The essential difference is-the former is a ruthless, determinedannihilnfiel of the filthy, egoistic lower self; the latter is anorderly, steady, calm and serene effort to develop purity. Thispleasanter side of the aspirant's Sadhana is depicted by theworship of Mother Lakshmi. She bestows on Her devotees theinexhaustible wealth of Daivi Sarrpat. Lakshmi is theSampat-Dayini aspect of Brabman. She is Purity Itself. Thus
THE DEVI MAHATMYA
worship of Goddess Lakshmi is performed during the second
set ofthree days.
Once the aspirant succeeds in routing out the evilpropensities and in developing Sattvic, pure qualities, he
becomes an Adhikari. He is ready now to receive the Light ofSupreme Wisdom. He is fit to obtain Divine Knowledge. At this
stage comes the devoutworship of Sri Sarasvati, Who is DivineKnowledge personified, the Embodiment of Brahmajnana. The
sound of Her celestial Veena awakens the notes of the sublime
Mahavakyas and the Pranava. She bestows the Knowledge ofthe Supreme Naada and then gives full Atrnajnana as
represented by Her pure dazzling snow-white apparel. To
propitiate Sri Sarasvati, the Giver of Jnana, is therefore the thirdstage.
The tenth day-Vijaya Dasami-marks the triumphantovation of the Jiva at having attained Jivanmukti through the
descent of knowledge by the grace of Goddess Sarasvati. The
Jiva rests in His own Supreme Self of Sat-Chit-Ananda(Existence-Knowledge-Bliss Absolute). This day celebrates the
victory the achievement of the Goal. The Banner of Victoryflies aloft. Lo! I am He! I am He!!
Chidananda Rupah Sivoham, Sivoham; Chidananda Rupah
Sivoham, Sivoham.
This arrangement has also a special significance in the
aspirant's spiritual evolution. It marks the stages of evolutionwhich are indispensable for every Sadhaka, through whichevery one should pass. One naturally leads to the other and to
short-circuit this would inevitably result in a miserable failure.Nowadays many ignorant Sadhakas aim straight at the
acquisition of Knowledge without the preliminaries ofpurification and acquisition of Daivi Sampath and complainthat they are not progressing in the Path. How can they?
Knowledge will not descend till the impurities are washed out,
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156 THEDEVIMAHATMYA
and purity is developed. Nor can the Sattvic plant grow onimpure soil.
Follow this arrangement; your efforts will be atteirded withsure success. This is your path. lr<: wen ffisrtrq no otherpath is known for salvation. Destroy one evil quality, developthe opposite virtue. By this process you would soon bringyourself up to that perfection which would culminate in thatidentity with Brahman which is your Goal. Then all Knowledgewill be yours; you will be Omniscient, Omnipotent, you willfeel your Omnipresence. You will see yourself in all. You willbe a Jivanmukta. You would have achieved eternal victory overthe wheel ofbirth and death, over the Demon Samsara. No moreof pain, no more of misery no more of birth, no more of death.Victory victory be yours!
Glory unto the Divine Mother! Let Her take you step by step,to the top of the spiritual ladder and unite you with the Lord!!
THE TRTIE SIGNIFICAI\ICE OFDEVr PUJA-{1947)
India now celebrates after the achievement of Herlong-cherished goal of Independence, the nine-day worship ofthe Divine Mother-the Durga Puja. It is important for all toknow and rightly understand the real spirit and significance ofthis worship so that tangible spiritual and material benefit of alasting character may be derived by everyone to a maximumextent.
Rightly understood, the method of this worship shows youthe true way to lead the divine life. It teaches you to live in sucha way as to make your life a real and practical worship andadoration of the Divine Mother. It reveals the secret of risingfrom darkness, untruth and mortality unto the grand realm oflight, tnrth and everlasting life.
THEDEVIMAHATMYA
The three aspects of the Devi Puja are Goodness, Prosperity
and Knowledge. Goodness reveals the truth; Prosperity ushers
in happiness; and Knowledge precedes the dawn of intuitionand leads you to the goal of Satchidananda. To strive to bringabout these three above-mentioned factors into the life ofmankind constitutes the real invocation and adoration of the
Divine Mother who is manifest in every form of humanity.
Ritualistic or ceremonial worship is no doubt good, but it isthe living worship that truly transforms and spiritualises you
more quickly and leads you on to the highest realisation. To
consecrate the Divine Mother in the holy altar of your heart, to
manifest Her Divine Powqr within and to live to serve and do
good to all is the best and the dynamic way to adore and worshipthe Divine Mother, Durga.
To invoke the Goddess Lakshmi, you have to try ceaselessly
to bring prosperity into the lives of all. Its significance is to be
large-hearted and generous, charitable and kind. The Sadhaka
will have to strive hard to remove the pain and sorrow and bringhappiness to all as per his capacity. Those who are monetarilygifted, to them I would ask to open free dispensaries for the poor
patients, feeding centres for the destitutes, to educate the
illiterate and to aid and encourage through every means to
increase the wealth of the country; for where prosperity and
happiness prevail, there alone Goddess Lakshmi is more easily
propitiated.
Now, to manifest the Goddess Sarasvati you have to educate
yourself first. You have to become a flood of light, and thereby
you should radiate the Divine Knowledge to everyone. Such
sincere aspirants can go to the slums and backward, illiteratelocalities and give free lessons on secular and spiritual matters
as well. As such you can offer the grandest and worthiest form
of worship to Devi Sarasvati.
The message of Navaratri is a call to purity, plenty and
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158 TI{E DEVI MAHATMYA
wisdom. Where wisdom and virtue combine and becomelivingly manifest, there we have the Divine Life. Therefore, youshould strive your best to grow in spirituality and aspirefervently to usher in an era of living purity, of dynamic virtueand of practical wisdom.
All hail to such living worship! and all hail to such cosmicworshippers!! May the blessings of the Divine Motherusher inpeace, plenty and prosperity to everyone's life!
DTTRGA PUJA-{1948)
Glory to the Benign Mother by whose Grace all that is here,exists! My salutations to Her!
As with the individual, so with the cosmos; nothing ispossible without the Mother. Man's progress-material andspiritual-is bound up inexfficably with his mother-humanand Divine. The human part of man is moulded almost entirelyby his human mother; his character, mental make-up,intellectual faculties-his very being is shaped by mother; thatis why Sruti enjoins man to treat his mother as God. This is evenmore so in the spiritual field. Without the help ofDivine Motherno spiritual progress is possible for man. When Indra standsbewildered at the sudden disappearance of the OmnipotentYaksha, who put to shame the junior deities of Agni and Vayu,Uma comes to hi's rescue and enlightens him as to the trueidentity of the Yaksha-the Bratrman (Kenopanishad).
The Devi assumes many aspects, according to the tasks to beperformed by Her, sometimes sweet and tender, and at othersterrible and devouring. But, She is always kind and gracious toHer devotees. Read the Devi Mahatrnya. Devi is the deludingpower, which binds man to the relentlessly moving wheel ofSamsara; She deludes even the wisest ofmen. Yet She is the onewho bestows Moksha on the devotee, who pleases Her. If you
THE DEVI MAHATMYA
pray to Her eamestly like Raja Suratha and Vaisya Samadhi,
She will soon appear before you and grant you all boons,
including Moksha. There is no doubt about this.
During the Navaratri or the Nine Nights, the whole of India
adores the Mother and worships Her with great devotion. On
the first three nights, Durga or the Destructive Aspect of the
Mother is worshipped. On the succeeding three nights, it is the
Creative Aspect or Lakshmi that is adored. And, on the last
three nights, the knowledge aspect, or Sarasvati is invoked. The
tenth is the Vijaya Dasami Day or the Day of Victory. There is a
special significance in this arrangement. When the Devi isworshipped by a deVotee, She first destroys the evilpropensities that lurk in his mind; then She implants therein, the .
Daivi Sampat or the divine qualities conducive to spiritual
unfoldment; then She bestows true knowledge on him; lastly
the aspirant attains liberation or victory over Samsara.
Navaratri is the most suitable occasion in the year to perform
intense Sadhana. These nine days are most sacred. Just imagine
the tremendous wave of spiritual vibration, which should sweep
theland when millions of people, all over the world repeat the
names of the Mother and sing Her glories! A11 the Devas are
ever present in their subtle forms, where the names of Mother
are uttered. They would bless you and help you on. You willreceive valuable assistance from unknown sources, from the
Rishis and Siddhas, if you do intense Sadhana during these nine
days.
Pray to Her fervently. She will be easily pleased. Do not ask
Her (like the Raja in the Devi Mahatmya) for petty worldlythings; pray for Moksha or final liberation (like the Vaisya). She
is ever ready to rush to you. Only you have to accept Her! Clear
your mind of all dross and install the Mother in it on a golden
Throne. Give up your little ego at Her Feet. Pray, *Thy will be
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160 THEDEVIMAHATMYA
done Mother! I want nothing!" She will take you by the handand lead you to Moksha!
DE\rr woRSHrP-{1949)
Sarvamangala Maangalye Sive Sarvaarthasaadhike,
Saranye Trayambake Gouri Narayani Namobtu k.O Narayani, Devi, the three-eyed, the Refuge, the
Auspiciousness, the bestower of all wishes, the blessedness thatis in all that is blessed. Prostrations be to Thee!
Devi is synonymous with Sakti or the Divine power thatmanifests, sustains and transforms the universe as the oneunifring Force of Existence. In fact worship of Devi is notsectarian. It does not belong to any cult, as it is commonlymistaken to be. Devi is not what is set in opposition to Vishnu orSiva, as the common populace understands. By Devi or Saktiwe mean the presupposition of all forms of existential powers,the omnipotence and powers! These powers are the gloriousattributes of God-you may call Him Vishnu or Siva as youlike. In other words, Sakti is the very possibility of theAbsolute's appearing as many, of God's causing this universe.God creates this world through Srishti-Sakti (creative power),preserves through Sthiti-Sakti (preservative power) anddestroys through Samhara-Sakti (destruetive power). Sakti andSakta are one, the power and the one who possesses the powercannot be separated; God and Sakti are like fire and heat of fire.
Devi worship or Sakti worship is, therefore, worship ofGod's glory of God's greatness and supremacy. tt is theadoration of the Almighty. It is unfortunate that Devi isunderstood as a mere bloodthirsty 'Hindu Goddess'. No! Deviis not the property of the Hindus alone. Devi does not belong toany religion.... not only so much. Devi is not differentiatedfrom the Deva by sexual factors. Devi is the conscious power ofthe Deva. Let this not be forgotten. The words Devi, Sakti etc.,
THE DEVI MAHATMYA
and the ideas of the different forms connected with these names
are concessions, given to the limitations of human knowledge;they are not ultimate definitions of Sakti! The original Sakti isbeyond human comprehension. Bhagavan Krishna says in theGita, "This is only My lower Nature (Sakti)-beyond is Myhigher Nature (the Orieinal Sakti), the life-principle whichsustains this universe." The Upanishad says, "The Para
Sakti-supreme power of this God-is heard of in varieties ofways, this power is the nature of God, manifesting as
knowledge, sfrength and activity." Truly speaking, all beings ofthe universe are Sakti worshippers, for there is none who does
not love and long for power in some form or other. Physicistsand scientists have proved now that everything is pure
imperishable energy. This energy is only a form of Divine Saktiwhich exists in every form of existence.
Since Sakti cannot be worshipped in its essential nature, it isworshipped as conceived of in its manifestation,viz., creation,preservation and destruction. Sakti in relation to these three
functions is Sarasvati, Lakshmi and Kaali. These, as is evident,are not three distinct Devis, but the One formless Deviworshipped in three forms. The Devas corresponding to these
are Brahma, Vishnu and Mahesvar4 who in the same way are
not three Devas, but the forms of the one Supreme Deva who is
formless. Navarati is the festive occasion of the 'nine-nights'worship of Mahakaali, Mahalakshmi and Mahasarasvati, the
Divinity of the Universe adored in these ways.
Sarasvati is cosmic intelligence, cosrnis consciousness,
cosmic knowledge. Worship of Sarasvati is necessary forBuddhi-Suddhi and Viveka-Ubya, Vichara Sakti, for Jnana orSelf-realisation. Lakshmi does not mean mere material wealthlike go14 cattle, etc. A11 kinds of prosperity, glorymagnificence, joy, exaltation or greatness come under Lakshmi.
Appaya Dikshitar calls even final Liberation as
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162 THE DEVI MAHATMYA
"Moksha-Samrajya-Lakshmi". Hence worship of Lakshmimeans the worship of the central purpose of existence itself.Matrakaali is the fransformative power of Divinity, the powerthat dissolves multiplicity in unity. The worship of Devi is,therefore, the explanation of the entire process of spiritualSadhana in all its aspects.
During Navaratri, observe strict Anushtana, puriff yourinner nature. This is the most auspicious time in the year forMother-worship. Read Saptasati or Devi Mahatnrya,Lalita-sahasranama. Do Japa of the Mantra of Devi. Perfomrformal worship with purity and sincerity and devotion. Cry forDarsana of Devi. The Divine Mother will bless you with theknowledge, the peace and the joy that know no end!
May the divine Devi, the Mother, bless you all!Om Santi, Santi, Santi!
SIGNIFICAI\CE OF DEVI WORSIilP-(1950)
Immortal Self!
Peace be to you all! Prostrations to the Mother of theuniverse! The Navaratri celebrations and the worship of Devihave purified the whole atmosphere. Let me relate to you theimportance and the significance ofthe worship ofDevi. Devi, inHer aspects ofthe creative, the preservative and the destructivepowers of the universe, is the Chidrupini Sakti, the etemalenergy of God who is Satchidananda. Devi worship or DurgaPuja is the adoration of the Divine Mother of all things, whobears the seed of the Universe in Her imperishable womb, theMahad-Brahma. Devi is the consciousness-power or theChaitanya Sakti, the glory of the supreme Sovereign of theuniverse made manifest to the manifested Jivas in the world ofcreation. As the creator, the preserver and the desfroyer of theuniverse are but one God appearing in three forrns, so the power
THE DEVI MAHATMYA
which is inseparable from God appears in its threefold aspect.
Even as a person here is known from his characters and powers,
God is revealed in his Sakti which is the sum-total of allknowledge, will and action, visible and felt as well as invisible
and beyond comprehension. The whole universe' is the
manifestation of the richness and the glory of its immortal
creator who hails beyond the dust of the earth and the
luminaries of heaven. He, the Divine Master, works everywhere
with his trvofold Sakti, Vidya and Avidya.
THE II\NERWAR
ln the nine days'Lila of the Supreme Goddess is illustatedthe process of the overcoming of the dark and blind powers ofthe lower nature by the splendid and intelligent powers of the
higher nature. This great war marks the life ofboth the objective
and the subjective sides of the created universe. Vidya-Sakti
always gains an upper hand and everywhere there is a
transcendence of the limitations and imperfections
characteristic of Jivahood and Asurahood by the divine
Jnanasakti which pierces through every quarter and cranny inits works of vanquishing unconsciousness or ignorance
together with its tain of effects, desire and selfish action. In the
Devi Mahatnya or the Saptasati, Devi is described as the mass
of the effirlgent energy of the gods, headed by Brahma, Vishnu
and Siva. This Sakti is released when the Devas begin to
complain to these higber powers. The sense energies presided
over by intelligences, which are symbolized by the Devas
together with their ruler Indra, the mind; when they are
oppressed by the demoniacal forces ofpassion, anger, g1eed,
rnalice, etc., of a destructive nature, begin to feel acutely their
humiliation in the forms of the pains of life and resort to the
highest nature for help. At once, the Divine principle within,
reveals itself in its tremendous difity of the power of
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tu TIIE DEVI MAHATMYA
consciousness and in its uniffing absoluteness oftuth andputsan end to the tempestuous life of animalism and all that isundivine or that which belongs to the realm of Avidya.Vijayadasami is the crowning day of the success of Vidyasaktiover the negative nature of nescience.
DEYI IS INSEPARABLE IIROM DEVA
Seekers of perfection in Truth! Even as you reach adestination only along a path leading to it and intimately relatedto it, the realisation of God is possible only through the severaldegrees of empirical reality which act as steps in the ladder ofspiritual experience. The universe of the several planes ofconsciousness with their different values and grades of truth isthe Sakti of God. In the Isavasya Upanishad you read that theworship of Asambhuti and Sambhuti leads to the gradualattainment of ultimate perfection. God cannot be conceived ofas divorced from his Supreme power which appears as andgoverns this universe, even as you carlnot have fire and heatdistinguished. You know a substance through its quality. yourealize God through his Sakti, who is Devi, Maha-Maya,Prakriti, the Progenitress of all.
TIIE METHOD OF WORSHIP
You can worship Devi either through Vaidika or Tantrikamethods. She is worshipped even without rituals, through paraPuja or pure meditation alone. Indeed, this is the highest kind ofworship, where the Divine Mother is considered as his or herown, by the spiritual child. The grace of the Devi is theexperience of the participation of the Higher Nature by thedevotee on account of his conformity to the laws ofmanifestation in its orders of divine Saktis or the fonns of theone Divine Sakti. No order of reality can be stepped into unless
THE DEVI MAHATMYA
one fulfiIs the demands of the one lower to it. The DeviUpasaka, thus knowing that Devi is Parabrahma Sakti itself, notcreating a barrier between God and His Sakti, even as one does
not consider the sun and his luminosity as separate, reaches the
state of Brahman, through the grace of Devi. It means the
Sadhana Marga which an aspfuant follows where he has tbproceed from the earthly consciousness to the higher states step
by step through the fanscendence of the manifested orders ofphenomenal experience, without unwisely thinking that he canjump over the exffemely, elevated terrace independent ofclimbing along steps below.
SACRIFICE OF LOWER NATTIRE
In this way, Durga Puja has a great spiritual meaning.Therefore, worship the Mother of the Universe, the Sakti orBrahman, in Her Supreme Form or in Her manifested formaccording to your capacrty. I need not stress over the obviousfact that you should strictly practice Ahimsa, Satyam and
Brahmacharya, if you are to realise Devi, the glorious DivinePower of the Supreme Reality; I stress upon the moral side and
the ethical side of Sadhana, because no valuable achievement ispossible without it. Without it, high-flying idealisms will bringnothing; they will be a waste like oblations thrown on ashes.
Worship of God or Goddess, if it is to result in spiritualillumination, the observance ofYama andNiyama is absolutelynecessary. These form the twofold equipment to overcomebrute nature and hoist the banner of spiritual victory. Offer togoddess Durga the animal, the Pasu, of your inner evil hait ofpassion, of anger, of greed. Do not kill animals of the external
world in the name of Bali-dana to the Goddess. She wants youranimal-man within. No Himsa should be committed on the
excuse that it is for the Devi. You have no right or justificationto hurt any living creatue for whatever reason. Ahimsa should
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166 TI{E DEVIMAHATMYA
be free from all exemptions whether pertaining to class, place,time or circumstance. Ahimsa is universal vow to be practisedabsolutely. No worship, no prayer, no act whatsoever in life canjustiff injury or harm done to living beings. Evenself-protection cannot justiff murder. You have to stick to therule of universal love to the best of your ability, to the utnostextentpossible. The offering ofthe self, the surrenderofthe egoto the Divinity, is the supreme sacrifice. Nothing is superior toit. Nothing can be equal to it. This is the most exalted forrr ofDivine worship. Worship the Almighty with Atma-bhava, withSarvatnabhava. This is the greatest and most glorious thing thatcan everbe done by any one at any time. May you all imbibe theknowledge of real worship of the Divine Being. May the DeviDruga shower Herblessings upon you all! OM.
woRsrilP oF DryrNE PowER-(lgsl)The worship of the protective power is a need felt by all
created beings. This worship may take the form of an intelligentparticipation with the universal, sustaining power or it may, inordinary common beings, exist as merely the instinct ofsubjection to higher powers whose help they seek by their verynature. Man, however, endowed as he is with the brilliantfaculty of discrimination, understanding and consciousvolition, knows that his well-being rests upon his being inharmony with the governing power of the universe. Manrequires protection both physically and psychically. The uniqueIndian mind has conceived of the Reality behind the universe asa supremely intelligent Being working with its force or poweror Sakti which is inherent in this universal Intelligence. ThisSupreme power appears as Avataras, which descend to thevisible world, or invisible benefactory forces of which mancannot be easily conscious. Whatever be the form taken by thispower, its worship is found to be indispensable for the good of
THEDEVIMAHATMYA
man; as such worship is an attempt to come in contact with thatpower. Upon those who cannot worship it always, the ancient
scriptures have enjoined occasional worship.
Th'e end of winter and the beginning of summer as well as the
end of summer and the beginning of winter are two veryimportant junctions of climatic conditions and solar influence
in the year. These two occasions are taken as the sacred
opportunities of the worship of the Divine Being. These are
indicated respectively by the Ramanavaratri in the Chaitra
Masa and the Durganavaratri in the Asvayuja Masa. The bodiesand the minds of people undergo a considerable change on
account of these changes in the outer nature. Sri Rama isworshipped on Ramanavami on the first occ4sion and DeviDurga on the second. While Sri Rama is the Avatara of God
through his Sakti (Prakriti, Atma Maya or Yoga Maya), Durga
is the Sakti manifested as the creative, preservative and
protective principle in the created world. This great principle isadored as the Divine Mother, as Mahakaali, Mahalakshmi and
Mahasarasvati, representing the aspects of Tamas, Rajas and
Sattva. As a rope is made of three strands, the universe consists
of these three Gunas or modds of Prakriti. Devi Puja is the
worship ofthe ultimate cause of all things and hence it conduces
to the good of all, which are its effects.
It is the bounden duty ofmanto propitiate the Divine Mother,for She rules supreme over the health and the wealth of the
universe. Even the intelligence of man is governed by Her. Manis really Saktimaya (filled with Sakti). He cannot existindependent of Sakti. The whole ruriverse is energy, and energy
is Sakti. God in His revealed fomr is Sakti or power. In Hisunmanifested aspect He is Chit or Consciousness. Chit Sakti is
the Consciousness Force that is working everywhere as the
material cause of everything. On the worship of this Mother ofall things is dependent the prosperity of the individual, the
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168 THEDEVIMAHATMYA
society, the nation and the whole world. Human power is notgreat; it is from the inexhaustible source of divinity, it becomesthe cause of blessedness, it tends to spiritual construction andblessedness not vile destruction and misery. The great need ofthe hour is hannony and proper knowledge of the Divine forceof the universe, the lack of which is the harbinger of evil andsuffering. Loving communion with the whole means thehappiness of that which is one with the whole.
O Seeker! You are not a self-sufficient, independent entity.Your greatness is a reflected part of the universal magnificenceof the Maha Sakti or the Aisvarya of the Lord. Abandon yourvanity and pride. Surrender yourself to the Divine Mother. Prayto Her who is Brahma Sakti, Vishnu Sakti and Siva Sakti. Youare a child of the Mother. How can you disregard Her? You aremade up of Her Substance. Know that She is all-pervading.There is no place where She is not. Study the Devi Mahatnyaand do Japa of Devi Mantra. Meditate on Devi and attuneyourself with Her. This is your goal; this is your highestprosperity; this is the zenith of glory; this is Kaivalya Mokshaor final emancipation. May you rest in Peace and be blessed.May the grace of the Divine Mother be upon you all!
ENTHRONE LOVE rN YOUR r{EART-((19s2)
Love is the only transfonning power here; and Mother is theinexhaustible fountain-source of Divine love. The mother'slove for her young one is proverbial and unparalleled.
That love is the condition pre-requisite for all growth,progress, evolution and transformation. More things arewrought here by love than by fear. Fear (another form of hate)stunts growth and arrests progress; love promotes growth andaccelerates progress.
On this holy occasion when we all worship the Divine
THEDEVIMAHATMYA
Mother, reflect over this grand truth. It is love that sustainscreation; and that divine love is the true manifestation of theDivine Mother.
Whatever there is to be achieved will be achieved by lovealone. Cultivate cosmic love. Let there be nothing but love inyour heart. It will remove obstacles and speed up your spiritualprogress. It will hansform your enemies into friends. It willshowerthe Lord's richestblessings onyou inthe form ofpeace,plenty and prosperity. It will confer upon you the HighestAward-Moksha.
That is the lesson that the Divine Mother teaches you. She isthe Mother of all, the pious and the wicked, the rich and thepoor, the saint and the sinner-all Her children. Here is a lovethat sometimes seelns to destroy, but truly redeems; Hers is alove thatprotects, tears the veil of ignorance and liberates us all.
Cultivate that dispassionate love towards all beings; thenwould you have truly enthroned Mother Para-Sakti in yourheart. Then would there be peace, amity, happiness, prosperityand hannony on earth. May the blessings of the Mother be uponyou all! May you all shine as Jivanmuktas in this very birth!
sTRryE FOR THE rDEAr,-(195q2
The nine-day worship of the Divine Mother has just beencelebrated by millions of Hindus. It is but meet that one shouldrefresh one's memory about the significance of this worship ofthe symbolic Power of the cosmic Consciousness, which wecall variously as God, the Providence, the Immortal Spirit, andrededicate oneself for the realization of the goal.
The Divine Mother is symbolised as the tanscendental
9nd_:-*.:.{.the Absolute, which govems this uniyerse. The
2 The Messagefor l95l'The Indian Concept of the Divine Mother"-has been published on page I I ofthis book.
t59
170 TIIE DEVI MAHATMYA
law of gravitation, of cause and effect, of evolution, are allrepresentative of this cosmic dynamism. It is the slmrbolicPowerbehind creation, preservation and dissolution; the wholeuniverse is the manifestation of this Power.
In the early dawn of civilisation, the Hindu mind conceived
of the symbol of the eternal Consciousness in the idolisation ofthe Mother Divine, which was a more appealing,
comprehensible, filially close and intimate, emotionallysatisfactory and domestically affable conception than that of avague, formless, unqualitative, ungraspable, ethereal ideal that
could be one's goal and support of life.
All the world is gigantic imagination of the mind; says the
Sruti. Yet, it has vivid, decisive and relatively substantial realityso far as one's physical, emotional, intellectual and
subconscious entities are concemed. Likewise, any concept
featured out of imagination, enlivened by faith and devotion,
and magnetizedby concentration and meditation, can certainlyhave a physically substantial, mentally responsive, materially
reciprocative, intellectually conceivable and spirituallytransformative reality, which can have a far-reaching effect inthe human life in its evolution towards Self-realisation.
The Pauranic anecdote of the Mother Divine represents the
triumph of the Divine Power over the myriads of dark forces ofnegativity-too well-known in all human lives-in the struggle
between the dual factors of good and evil, truth and untruth,virtue and vice, freedom and involution, light and darkness. The
occasion, therefore, is an annual reminder to the aspirant of the
great Cosmic Law that the divine will always prevail ultimatelyover the undivine.
The Navarati is an annual awakening call to experience and
express afresh the divine nature in man, make manifest the lightof truth and love to vanquish and conquer the forces of evilwithin; fot it is through the positive forces of love and
THEDEVIMAHATMYA
brotherhood and selflessness that negative and undivineelements can be effectively eliminated from the hearts and theminds of people. Darkness can never resist light. Truth, lightand goodness are synonymous terms; they are the visibleexpressions of God.
Truth alone triumphs, however long and agonising itstwisting duel with untruth may be. The positive must and doesovercome the negative. The call of the Mother is to rouseoneself to this truth and regulate one's life as a dyna:nicexpression of divine positivism. The message of the Mother is:Become a practical embodiment and champion of positiveidealisrq relative usefulness without attachment to the world,self-perfection, equal vision, balance of mind, motivelessservice to humanity, unselfishness and absolute humility.
Let one's life, therefore, be based on a perfect righteousnessand purity; let one's idealism and goodness be eminentlypractical; let one's virtues be vital, effective andlife-transfomring; let all aspire to be good, do good, and radiategoodness.
The solace and salvation of the world consist in living the lifedivine. The brotherhood that one professes should bebrotherhood in practice. The intellect and the emotion should besimultaneously activated by the self-same ideal.
The evolutional process ofnature always worfts in stages; allcreativity or constructiveness is modulated according to the lawof evolution. Evolution is the process of the unfoldment of reallife and true growth. It results in permanent achievement.Therefore, one has to cultivate all that is good and noblethrough positive and constructive process of growth.
If one wants happiness and well-being, one has to cast asideall violence and hatb, and experience and radiate wave afterwave of peace, serenity and compassion. Life withoutselfishness, lust, anger, greed and vanity is itself divine life. To
t71
172 THEDEVIMAHATMYA
nuture the plant of love, one has to pull out the weeds ofjealousy, hate, suspicion and revenge.
Not to do evil deeds, not to cause the slightest hurt even to the
lowliest of the lowly, not to viliff anyone, not to gain at the cost
of others, not to be impure and unholy, not to be deceitful and
sly, not to choose the pleasant in preference of the good, have
been the central teachings ofall the saints and prophets all over
the world. Cruelty towards any creation is cruelty done to
Mother Herself. The essence of religion consists in refraining
from harm to anyone.
May all work together to overcome hate by love, evil bygoodness, injustice by justice, untruth by truth, selfishness by
selflessness. May peace be unto all. May the blessing of the
Mother Divine lead all from the unreal to the real, from
darkness to light, from mortality to immortallty.
woRsHrP oF DTyINE MOTHER-(1955)Road to Prosperity and Liberation
Salutations to Adi Para Sakti, the Supreme Divine power,
Who is the origin of the universe, Who sustains all beings and
whose benevolent look of Grace bestows all prosperity and
ultimately, Moksha, too, on the Jiva!
Na Ayam Atma Balaheenena Labhyah:-this Atman is not
attained by the weakling. Your body must be strong. Your mind
must be healthy. Your intellect must be sharp and piercing. Your
will must be powerful. Your soul must be resplendent. Your
actions must be backed by strength of conviction. Your words
must be endowed with the power of truthfulness, righteousness
and love. Your thoughts must be powerful and must emanate
from a heart filled with selflessness, purity, cosmic love and
renunciation. Then will you really have a shong and powerfulpersonality.
THEDEVIMAHATMYA
The Navaratri worship has been instituted by our ancientsages in order to remind you of this great truth. Mother willbestow Sakti on you, if you approach Her with the simplicityand innocence of a child, if you surrender yourself to Her andpray: "Mother, Thou art all; pious or wicked, I am Thy child.Lift me up, for thou art full of compassion and love."
As Durga, She bestows vigour upon you, upon all aspects ofyour personality. She removes all your obstacles, deshoys thevicious Samskaras that hinder your .spiritual progress. AsLakshmi, She fills you with divine virtues andblesses you withmaterial prosperity; too, in order that, freed from mundaneanxieties, you might pursue the spiritual ideal. As Sarasvati,She unlocks to you the gates of wisdom, the realm of spiritualknowledge. She opens your inner eye of intuition, anddiscrimination. You begin to perceive the Reality.and you turnaway from the unrealities, the deceptive appearances of thisworld.
For the sake of the continuance of Her Divine Play here, SheHerself, as Avidya Maya, has veiled the Truth from you andbound you to this Samsara. When She is propitiated through thepractice of sincere devotion and unconditional self-surrender,She, as Vidya-Maya, removes the veil and enables you toperceive the Truth.
Wdy as s amas thas thav a D evi B hedahSthriyass amasthaa Sakala JagatsuTv ay aikay a a P urut am amb a E t atKaa k Stuti Stavyapra Parohih
"Mother! All arts and sciences, all branches of knowledge,are Your modifications; all women in the world are yourmanifestations. Thou alone pervadest the entire creation.,,
Meditate upon this great formula. See the Divine Mother inall women. Worship the Mother in every object in the world.
173
t74 TI{EDEVI MAHATMYA
She will make you the Master of all arts and sciences. You willshine as a resplendent Yogi, Jnani and Jivanmukta.
May the choicestblessings ofMother Adi Para-Sakti be upon
you all! May you shine as a Sage, Jnani, Bhakta, Yogi and
Jivanmukta in this very birth!
THE ASCENT OF MAN-(1956)
ffiffiqqtffi*tvrui uE* tB =rrrqfrI edsq i I t
"O All-Auspicious One! O Reservoir of bliss, the Bestower
of all wishes! O Refuge of all, the Three-eyed Divine Goddess!
Prostrations to Thee, O NaraYani!"
Children of the Immortal!
May the grace of the Divine Mother be upon you all! May
Devi Durga shower Her blessings gn the whole world! Maypeace and plenty reign everywhere supreme!
The world is a stage where is enacted the grand play of the
trvin principles of consciousness and force. The world is amanifestation of Sakti, the Power of the Eternal, whose being is
consciousness. It is Chit-Sakti, Consciousness-Force that
displays itself as this majestic reality ofthe universe. Para-Sakti
moves everywhere as Brahma-Sakti, Vishnu-Sakti and
Siva-Sakti. Reason and intuition establish the truth of the
existence of the Divya-Prakriti that sustains and works this vast
panorama of experiential contents. Matter is reducible to
energy. The Prasnopanishad says that Rayi and Prana, matter
and energy, constitute the whole of creation. Matter is the
outward index of the inward Power that is expressed by God.
The Power that originates and sustains the universe is not the
Jada-Sakti or the electrical energy which is the ultimate reality
of the scientists, but Chaitanya-Sakti, the Power of the
TI{E DEVI MAHATMYA
immutable Consciousness of Brahman. In fact, it is not a Powerwhich is of Brahman, but a Power which rs Brahman. Brahmanappears as the universe of Lila, the sport transcendent, the
self-revelation of the Real to the Real. The Bhagavad Gitaspeaks ofthe operation ofthe twofold Prakriti, the lower and thehigher phases of the workings of the Eternal, the lowerexpressing itself as the phenomena of Nature, and the higherexisting as the life-principle of all beings. It is the SupremeBeing that is the All.
The universe, then, is the visible representation of the highestIdeal of human realizations. In both its lower and higheraspects, Prakriti presents itself as the moving Body of the Lord.The Srimad-Bhagavata admonishes man to the effect that each
and every visible thing of the universe is an object of adorationand'worship, for God resides in the temple of all things. Theworship of God means at once an adjustment of oneself to thesuper-individual law of the r niverse. There cannot be spiritualdevotion and worship without an inward adaptation ofconsciousness to the scheme of the universe which is Godenvisaged in the framework of space and time. The God outsideand above is the same as the God within and below. TheUpasana of the highest Deity has to be in terms of the supremeSakti that is the eternal Mother of all beings.
The nine nights'worship, called the Navarati-Puja, is man'sadoration of the Great Creatrix in Her aspects of Durga, Laxmiand Sarasvati, standing for the Great Reality manifesting itselfthrough the properties of Tamas, Rajas and Sattva, the stuffofwhich the whole universe consists. Transformation,preservation and manifestation are the cosmic functions of theGlorified Mother who bestows on Her children who look up toHer for help, knowledge, prosperity and final salvation from thethraldom of relativistic life. She is Vidya and Avidya,Maya,Prakriti, Sakti, Devi-allthat goes to make up the scene of the
175
t76 THEDEVIMAHATMYA
life of the cosmos in its gross, subtle and causal reaLns. TheSaptasati or the Devimahatrnya refers to Her as Mahavidya,Mahamaya, Mahamedha, Mahasmriti, Mahamoha, Mahadeviaird Mahesvari. She is Parabrahma-Mahishi, the Queen of theSovereign of all existence. Her compassion takes the form ofaspiration in the aspirant, Sadhana in the Sadhaka, Siddhi in theSiddha. She is the truth behind all thoughts, willings, feelings,understandings, actions, names and forms.
The sacred Sri Durga-Navaratri celebrations objectivelyportray the inner spiritual life of the world. Devi, the DivineMother, is the higher spiritual Power which continuously meets
the lowerurges in battle and overcomes them completely in theend. In the process of Sadhana, what is conquered andtansfonned first is Tamas-thus Durga, the Divinity behindTamas-Sakti, fonns the object of the first three days'worship.Next is subdued the force of Rajas, and there is Lakshmi, theGoddess superintending this force as the Deity of the secondthree days' worship. Lastly is to be transcended theSattva-Guna, and so the Devata ofthe last three days'worship isSarasvati, the Mother in Her Sattva Body. The tenth day is theVijaya Dasami, marking the celebration of Vijaya or thecomplete victory over the threefold force of the universeworking in its Avidya aspect, won by Vidya Sakti or the higherspiritual Power, and the installation of the self in the immortalConsciousness of the Absolute. Madhu, Kaitabha,Mahishasura, Sumbha, Nishumbha, etc., are really thedemoniacal elements that bind and pester the soul ceaselessly,and they are to be destroyed totally with Sadhanasakti,Mantrasakti, Dhyanasakti, Guru-Kripa and Isvara-Anugraha,all which are symbolized and embodied in the threefold form ofthe Divine Motherwhom the devout Hinduworships with greatlove during the Navaratri Utsava.
Seekers of the highest blessedness! Offer your heartfelt
THEDEVIMAHATMYA 177
prayers to Para-Sakti, who is your Atma-Sakti, Jnana-Sakti, and
who is Moksha-Samrajya-Lakshmi. Every sincere prayer of the
soul generates a power that breaks open the fortress ofignorance, and enables the soul to gain access into the mysteries
of Reality, into the realm of tnre life and light. Let the holy
Navaratri Puja mark for you the commencement of a reinforced
practice of Sadhana for Self-realisation. Increase yotr inner
toughness of spirit by Japa, Sankirtan and Meditation. Observe
strict discipline during the nine days and niglrts, and utilize your
time in Prayer, Parayana and Dhyana. The rise of the soul to the
Immortal is through the vestures of objective consciousness
which it beholds as the internal and external universe. The
ascent of man to God is a gradual fulfilment of the laws of the
realms of relative experience and a transcending of them inSelf-experience. Sakti is the path to Siva. The Divine Mother is
the promise and the possibility of the attainment by the human
being of the highest ends of existence, the supreme
Purusharthas-Dhanna, Artha, Kama and Moksha. Look toHer for Grace. Your Abhyudaya and Nihsreyas, prosperity here
and beatitude hereafter are assured. May Mother Para-Sakti
bless you all!
L*u
l.
2.
3.
4.
DEVI KIRTANS
Om Sakti Om Sakti Om Sakti OmBrahma Sakti Vishnu Sakti Siva Sakti OmAdi Sakti Maha Sakti Para Sakti OmIccha Sakti Kriya Sakti Jnana Sakti Om
Gauri Gauri Gange RajesvariGauri Gauri Gange BhuvanesvariGauri Gauri Gange MahesvariGauri Gauri Gange MatesvariGauri Gauri Gange Maha KaaliGauri Gauri Gange Maha LakshmiGauri Gauri Gange ParvatiGauri Gauri Gange Sarasvati
Jaya Radhe Jaya Radhe RadheJaya Radhe Jaya Sri RadheJaya Site Jaya Site SiteJaya Site Jaya Sri Site
Jaya Sarasvati Jaya Sarasvati Jaya Sarasvati Pahi MamJaya Sarasvati Jaya Sarasvati Jaya Sarasvati
RakshaMamJaya Sri Lakshmi Jaya Sri Lakshmi Jaya Sri Lakshmi
Pahi MamJaya Sri Lakshmi Jaya Sri Lakshmi Jaya Sri Lakshmi
Raksha MamJaya Sri Durge Jaya Sri Durge Jaya Sri Durge
Sarana OmJaya Sri Durge Jaya Sri Durge Jaya Sri Durge
Namah Om
(178)
THEDEVIMAHATMYA 179
5. Bhavani Sankari Gauri SankariSivakami Sankari Uma SankariAkhilandesvari MatesvariMahesvari TriPura SundariAklrilandesvari MatesvariMahesvari, Paramesvari (Sarvesvari)
6. Ganga Rani Ganga Rani Ganga Rani Pahi MamBhagirathi Bhagirathi Bhagirathi Raksha Mam
7. Deenoddharani Duritaharini Sattva-Rajas-RamaTriguna-dharini
Sandhya-Savitri-Sarasvati- Gayatri Rukmini JanakiPankaja-Lakshmi
8. Adi Divya Jyoti Maha Kaali Ma Namah
Madhu-Sumbha-Mahisha-Mardini Maha SaktayeNamah
Brahma-Vishnu-Siva-Svaroopa Tvam na Anyatha
Chara-Charasya Palika.Namo Namassada.
9. Devi Bhajo Durga, BhavaniJagat-Janani Mahishasura-mardini
10. Jagat-Janani Sankata-HariniTribhuvana Tarini Mathesvari (Mahesvari)
1 1. Avidya-Nasini, Bhranti-Nasini, Jagat-Janani
Ananda-Dayini, Vidya-Dayini, Moksha-Dayini' Ananda-Karani, Kalyana-Karani, Moksha-Karani'
180 THEDEVIMAHATMYA
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(181)
t82 THEDEVIMAHATMYA
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