Devi Mahatmyam Durga Saptasati Chapter 1
Durga
tap any word for its meaning
- verse 1॥ देवी माहात्म्यम् ॥॥ श्रीदुर्गायै नमः ॥॥ अथ श्रीदुर्गासप्तशती ॥॥ मधुकैटभवधो नाम प्रथमोऽध्यायः ॥॥ dēvī māhātmyam ॥॥ śrīdurgāyai namaḥ ॥॥ atha śrīdurgāsaptaśatī ॥॥ madhukaiṭabhavadhō nāma prathamō'dhyāyaḥ ॥meaning
Having heard the Words of the Devas, Madhusudana (i.e. Vishnu) · became Angry, and the Eyebrows of Shambhu (i.e. Shiva) assumed a Fierce Frown over His Face
- verse 2अस्य श्री प्रधम चरित्रस्य ब्रह्मा ऋषिः । महाकाली देवता । गायत्री छन्दः । नन्दा शक्तिः । रक्त दन्तिका बीजम् । अग्निस्तत्वम् । ऋग्वेदः स्वरूपम् । श्री महाकाली प्रीत्यर्थे प्रधम चरित्र जपे विनियोगः ।asya śrī pradhama charitrasya brahmā ṛṣiḥ । mahākāḻī dēvatā । gāyatrī Chandaḥ । nandā śaktiḥ । rakta dantikā bījam । agnistatvam । ṛgvēdaḥ svarūpam । śrī mahākāḻī prītyarthē pradhama charitra japē viniyōgaḥ ।meaning
Then, from the Face of Chakrini (Wielder of Chakra) (i.e. Vishnu) which was filled with Intense Anger · there issued forth Mahat Tejas (i.e. great Fiery Energy), and similarly from (the face of) Brahma and Shankara (issued forth Fiery Energies)
- verse 3ध्यानंखड्गं चक्र गदेषुचाप परिघा शूलं भुशुण्डीं शिरःशंङ्खं सन्दधतीं करैस्त्रिनयनां सर्वांङ्गभूषावृताम् ।यां हन्तुं मधुकैभौ जलजभूस्तुष्टाव सुप्ते हरौनीलाश्मद्युति मास्यपाददशकां सेवे महाकालिकां॥dhyānaṃkhaḍgaṃ chakra gadēṣuchāpa parighā śūlaṃ bhuśuṇḍīṃ śiraḥśaṃṅkhaṃ sandadhatīṃ karaistrinayanāṃ sarvāṃṅgabhūṣāvṛtām ।yāṃ hantuṃ madhukaibhau jalajabhūstuṣṭāva suptē haraunīlāśmadyuti māsyapādadaśakāṃ sēvē mahākāḻikāṃ॥meaning
And also from the Bodies of Shakra (i.e. Indra) and other Devas · came out Su-Mahat Tejas (i.e. very great Fiery Energies), and they all united together
- verse 4ॐ नमश्चण्डिकायैॐ ऐं मार्कण्डेय उवाच॥1॥ōṃ namaśchaṇḍikāyaiōṃ aiṃ mārkaṇḍēya uvācha॥1॥meaning
A very great Fiery Mass (Tejasah Kuta) blazed like a Mountain · The Suras (Devas) saw that the Blaze (of that Fire there) pervaded all the Quarters
- verse 5सावर्णिः सूर्यतनयो योमनुः कथ्यतेऽष्टमः।निशामय तदुत्पत्तिं विस्तराद्गदतो मम ॥2॥sāvarṇiḥ sūryatanayō yōmanuḥ kathyatē'ṣṭamaḥ।niśāmaya tadutpattiṃ vistarādgadatō mama ॥2॥meaning
There, those incomparable Divine Energies (Tejas) which were produced from the Bodies of all the Devas · got united and became a Woman (Nari) Whose Lustre pervaded the Three Worlds
- verse 6महामायानुभावेन यथा मन्वन्तराधिपःस बभूव महाभागः सावर्णिस्तनयो रवेः ॥3॥mahāmāyānubhāvēna yathā manvantarādhipaḥsa babhūva mahābhāgaḥ sāvarṇistanayō ravēḥ ॥3॥meaning
That Tejas (Fiery Energy) which arose from Shambhu, by that came into being Her Face (Mukha) · And (from the Tejas) of Yama came into being Her Hair (Kesha); From the Tejas of Vishnu (came into being) Her Arms (Bahu)
- verse 7स्वारोचिषेऽन्तरे पूर्वं चैत्रवंशसमुद्भवः।सुरथो नाम राजाऽभूत् समस्ते क्षितिमण्डले ॥4॥svārōchiṣē'ntarē pūrvaṃ chaitravaṃśasamudbhavaḥ।surathō nāma rājā'bhūt samastē kṣitimaṇḍalē ॥4॥meaning
(From the Tejas) of Saumya (Moon) (came into being) Her Pair of Breasts (Stana Yugma); And (from the Tejas) of Indra came into being Her Waist (Madhya) · (From the Tejas) of Varuna (came into being) Her Shanks (Janghaa) and Thighs (Uru), And from the Tejas of Bhuva (Earth) (came into being) Her Hips (Nitamba)
- verse 8तस्य पालयतः सम्यक् प्रजाः पुत्रानिवौरसान्।बभूवुः शत्रवो भूपाः कोलाविध्वंसिनस्तदा ॥5॥tasya pālayataḥ samyak prajāḥ putrānivaurasān।babhūvuḥ śatravō bhūpāḥ kōlāvidhvaṃsinastadā ॥5॥meaning
From the Tejas of Brahma Her Feet (came into being); From the Tejas of Arka (Sun) the corresponding Fingers (came into being) · From the (Tejas of) Vasus the Fingers of Her Hands (came into being), and from (the Tejas of) Kubera Her Nose (came into being)
- verse 9तस्य तैरभवद्युद्धं अतिप्रबलदण्डिनः।न्यूनैरपि स तैर्युद्धे कोलाविध्वंसिभिर्जितः ॥6॥tasya tairabhavadyuddhaṃ atiprabaladaṇḍinaḥ।nyūnairapi sa tairyuddhē kōlāvidhvaṃsibhirjitaḥ ॥6॥meaning
From the Tejas of Prajapati Her Teeth came into being · Similarly, from the Tejas of Pavaka (Agni) Her Three Eyes came into being
- verse 10ततः स्वपुरमायातो निजदेशाधिपोऽभवत्।आक्रान्तः स महाभागस्तैस्तदा प्रबलारिभिः ॥7॥tataḥ svapuramāyātō nijadēśādhipō'bhavat।ākrāntaḥ sa mahābhāgastaistadā prabalāribhiḥ ॥7॥meaning
From the Tejas of the two Sandhyas Her pair of Eyebrows (Bhruva) (came into being), and from (the Tejas of) Anila (Vayu) Her pair of Ears (Shravana) (came into being) · Other Devas too emanated their Tejas, (all of which united) to form the great Auspicious Devi (Shivaa)
- verse 11अमात्यैर्बलिभिर्दुष्टै र्दुर्बलस्य दुरात्मभिः।कोशो बलं चापहृतं तत्रापि स्वपुरे ततः ॥8॥amātyairbalibhirduṣṭai rdurbalasya durātmabhiḥ।kōśō balaṃ chāpahṛtaṃ tatrāpi svapurē tataḥ ॥8॥meaning
Then, (the Devi) who came into being by the combination of the Teja Rashi of all the Devas (shone with Divine Lustre) · By looking at Her, all the Amaras (Immortal Devas) became abundantly Joyful, (the Amaras who still then were dejected by) being oppressed by Mahishasura
- verse 12ततो मृगयाव्याजेन हृतस्वाम्यः स भूपतिः।एकाकी हयमारुह्य जगाम गहनं वनम् ॥9॥tatō mṛgayāvyājēna hṛtasvāmyaḥ sa bhūpatiḥ।ēkākī hayamāruhya jagāma gahanaṃ vanam ॥9॥meaning
Drawing out a Shula (Trident) from His own Shula, the wielder of the Pinaka (Trident) (referring to Shiva) gave it to Her · Krishna (Vishnu) gave Her a Chakra (Discus) by producing a Chakra from His own Chakra
- verse 13सतत्राश्रममद्राक्षी द्द्विजवर्यस्य मेधसः।प्रशान्तश्वापदाकीर्ण मुनिशिष्योपशोभितम् ॥10॥satatrāśramamadrākṣī ddvijavaryasya mēdhasaḥ।praśāntaśvāpadākīrṇa muniśiṣyōpaśōbhitam ॥10॥meaning
Varuna gave Her a Shankha (Conch) and Hutashana (Agni) gave Her a Shakti (Spear) · Maruta gave Her a Chapa (Bow) and Ishudhi (Quiver) full of Bana] (Arrows)
- verse 14तस्थौ कञ्चित्स कालं च मुनिना तेन सत्कृतः।इतश्चेतश्च विचरंस्तस्मिन् मुनिवराश्रमे॥11॥tasthau kañchitsa kālaṃ cha muninā tēna satkṛtaḥ।itaśchētaścha vicharaṃstasmin munivarāśramē॥11॥meaning
Producing a Vajra (Thunderbolt) from his own Kulisha (Vajra), the king of Amaras (Immortal Devas) · gave it to Her; Sahashraksha (Indra) also gave Her the Ghanta (Bell) from his Airavata Gaja (Airavata Elephant)
- verse 15सोऽचिन्तयत्तदा तत्र ममत्वाकृष्टचेतनः। ॥12॥sō'chintayattadā tatra mamatvākṛṣṭachētanaḥ। ॥12॥meaning
Yama gave Her a Danda (Staff) from his Kala Danda and Ambu Pati (Lord of Water, i.e. Varuna) gave Her a Pasha (Noose) · Prajapati (Brahma) gave Her an Akshamala (Rosary) and Brahma also gave Her a Kamandalu (Water Pot)
- verse 16मत्पूर्वैः पालितं पूर्वं मयाहीनं पुरं हि तत्मद्भृत्यैस्तैरसद्वृत्तैः र्धर्मतः पाल्यते न वा ॥13॥matpūrvaiḥ pālitaṃ pūrvaṃ mayāhīnaṃ puraṃ hi tatmadbhṛtyaistairasadvṛttaiḥ rdharmataḥ pālyatē na vā ॥13॥meaning
Divakara (Sun) filled every pore of Her Skin with his own Rashmin (Rays) · Kala (Time) gave Her a Khadga (Sword) and a spotless Charma (Shield)
- verse 17न जाने स प्रधानो मे शूर हस्तीसदामदःमम वैरिवशं यातः कान्भोगानुपलप्स्यते ॥14॥na jānē sa pradhānō mē śūra hastīsadāmadaḥmama vairivaśaṃ yātaḥ kānbhōgānupalapsyatē ॥14॥meaning
Kshiroda (Milky Ocean) gave Her a spotless pure Hara (Necklace) and undecaying Ambara (Garments) · He also gave a Chudamani (Crest Jewel), divine Kundala (Ear-Rings) and Kataka (Bracelets)
- verse 18ये ममानुगता नित्यं प्रसादधनभोजनैःअनुवृत्तिं ध्रुवं तेऽद्य कुर्वन्त्यन्यमहीभृतां ॥15॥yē mamānugatā nityaṃ prasādadhanabhōjanaiḥanuvṛttiṃ dhruvaṃ tē'dya kurvantyanyamahībhṛtāṃ ॥15॥meaning
He (i.e. Kshiroda) further gave Her an Ardhachandra (Half Moon) which is brilliant White (Shubhra), Keyura (Armlets) for all Her Arms (Bahu) · Nupura (Anklets) which are spotless pure, and an incomparable Graiveyaka (Necklace)
- verse 19असम्यग्व्ययशीलैस्तैः कुर्वद्भिः सततं व्ययंसञ्चितः सोऽतिदुःखेन क्षयं कोशो गमिष्यति ॥16॥asamyagvyayaśīlaistaiḥ kurvadbhiḥ satataṃ vyayaṃsañchitaḥ sō'tiduḥkhēna kṣayaṃ kōśō gamiṣyati ॥16॥meaning
and Finger Rings studded with Gems for all the Fingers (Angula) of Her Hands (Kara) · Vishwakarma gave Her a Parashu (Axe) which is very pure (i.e. shining and spotless)
- verse 20एतच्चान्यच्च सततं चिन्तयामास पार्थिवःतत्र विप्राश्रमाभ्याशे वैश्यमेकं ददर्श सः ॥17॥ētachchānyachcha satataṃ chintayāmāsa pārthivaḥtatra viprāśramābhyāśē vaiśyamēkaṃ dadarśa saḥ ॥17॥meaning
and various other Astras (Weapons) as well as an Abhedya Damshana (Invincible Armour) · (Jaladhi, i.e. Ocean) gave Her an Amlana Pankaja Mala (Garland of unfading Lotuses), one for Her Head (Shiras) and the other for Her Breast (Uras)
- verse 21स पृष्टस्तेन कस्त्वं भो हेतुश्च आगमनेऽत्र कःसशोक इव कस्मात्वं दुर्मना इव लक्ष्यसे। ॥18॥sa pṛṣṭastēna kastvaṃ bhō hētuścha āgamanē'tra kaḥsaśōka iva kasmātvaṃ durmanā iva lakṣyasē। ॥18॥meaning
Jaladhi (Ocean) also gave Her a very Beautiful Pankaja (Lotus) (for Her Hand) · Himavan (Himalaya) gave Her the Vahana Simha (Lion as Carrier) and various types of Ratnas (Gems)
- verse 22इत्याकर्ण्य वचस्तस्य भूपतेः प्रणायोदितम्प्रत्युवाच स तं वैश्यः प्रश्रयावनतो नृपम्॥19॥ityākarṇya vachastasya bhūpatēḥ praṇāyōditampratyuvācha sa taṃ vaiśyaḥ praśrayāvanatō nṛpam॥19॥meaning
Dhanadhipa (Kubera) gave Her a Panapatra (Drinking Cup) of Sura (Wine) which never gets Empty · Sesha, the Lord of all the Nagas (Serpents) (gave Her a Nagahara) bedecked with Mahamani (Best of Gems of the Nagas)
- verse 23वैश्य उवाच ॥20॥vaiśya uvācha ॥20॥meaning
(Sesha) gave Her a Nagahara (bedecked with Mahamani); That Sesha who support the entire Prithivi (Earth) · The Devi was decorated similarly with various Ayudhas (Weapons) given by other Suras
- verse 24समाधिर्नाम वैश्योऽहमुत्पन्नो धनिनां कुलेपुत्रदारैर्निरस्तश्च धनलोभाद् असाधुभिः॥21॥samādhirnāma vaiśyō'hamutpannō dhanināṃ kulēputradārairnirastaścha dhanalōbhād asādhubhiḥ॥21॥meaning
Honoured (by all the Devas), She gave out a Loud Cry and an unending Laughter (rolling like huge Waves) · By the terrific Sound (of that Laughter) the entire Sky (Nabha) was filled
- verse 25विहीनश्च धनैदारैः पुत्रैरादाय मे धनम्।वनमभ्यागतो दुःखी निरस्तश्चाप्तबन्धुभिः॥22॥vihīnaścha dhanaidāraiḥ putrairādāya mē dhanam।vanamabhyāgatō duḥkhī nirastaśchāptabandhubhiḥ॥22॥meaning
That very great Sound (of Laughter) produced a great Reverberation (Pratishabda) · All the Worlds (Lokas) shook and all the Seas (Samudra) trembled
- verse 26सोऽहं न वेद्मि पुत्राणां कुशलाकुशलात्मिकाम्।प्रवृत्तिं स्वजनानां च दाराणां चात्र संस्थितः॥23॥sō'haṃ na vēdmi putrāṇāṃ kuśalākuśalātmikām।pravṛttiṃ svajanānāṃ cha dārāṇāṃ chātra saṃsthitaḥ॥23॥meaning
The Earth quaked and all the Mountains shook · "Victory to You", the Devas cried out to Her Joyfully; Victory to the Simha Vahini (the Lion Rider)
- verse 27किं नु तेषां गृहे क्षेमं अक्षेमं किन्नु साम्प्रतंकथं तेकिन्नुसद्वृत्ता दुर्वृत्ता किन्नुमेसुताः॥24॥kiṃ nu tēṣāṃ gṛhē kṣēmaṃ akṣēmaṃ kinnu sāmprataṃkathaṃ tēkinnusadvṛttā durvṛttā kinnumēsutāḥ॥24॥meaning
The Munis (Sages) extolled Her by bowing their Bodies in Devotion · Seeing all the Agitations in the Three Worlds, the Enemies of the Amaras (Devas)
- verse 28राजोवाच॥25॥rājōvācha॥25॥meaning
assembled their entire Armies; The Armies rose up together raising their Arms (Weapons) · Ah, "What is this?", exclaimed Mahishasura in Anger (being disturbed by the Agitation created by the Devi)
- verse 29यैर्निरस्तो भवाँल्लुब्धैः पुत्रदारादिभिर्धनैः॥26॥yairnirastō bhavāँllubdhaiḥ putradārādibhirdhanaiḥ॥26॥meaning
(Mahishasura then) rushed towards that Sound (of Laughter of Devi) enveloped by innumerable Asuras · There he saw the Devi (standing with Her Fearsome Glory), Her Splendour pervading the Three Worlds
- verse 30तेषु किं भवतः स्नेह मनुबध्नाति मानसम्॥27॥tēṣu kiṃ bhavataḥ snēha manubadhnāti mānasam॥27॥meaning
Pressed down by Her Feet, the Earth (Bhuva) was bent low; Scrapped by (the Light of) Her Crest Jewel, the Sky was torn (like streaks of Lightning) · The Nether Worlds (Patala) shook endlessly (swaying all around) by the Twang of Her Bowstring
- verse 31वैश्य उवाच ॥28॥vaiśya uvācha ॥28॥meaning
She stood there (with Her Fearsome Pose) connecting (guarding) all the Directions with Her Thousand Arms · Then started the great Battle by Her; Then started the great Battle by the Devi against the Enemies of the Suras (Devas)
- verse 32एवमेतद्यथा प्राह भवानस्मद्गतं वचःकिं करोमि न बध्नाति मम निष्टुरतां मनः॥29॥ēvamētadyathā prāha bhavānasmadgataṃ vachaḥkiṃ karōmi na badhnāti mama niṣṭuratāṃ manaḥ॥29॥meaning
Even knowing this, O wise one, I know not why my mind does not become hard toward them — it is as you have told me, the word you have said to us.
- verse 33ऐः सन्त्यज्य पितृस्नेहं धन लुब्धैर्निराकृतःपतिःस्वजनहार्दं च हार्दितेष्वेव मे मनः। ॥30॥aiḥ santyajya pitṛsnēhaṃ dhana lubdhairnirākṛtaḥpatiḥsvajanahārdaṃ cha hārditēṣvēva mē manaḥ। ॥30॥meaning
Abandoned for wealth's sake with disregard for a father's love, yet my heart is still set on those very ones who cast me aside along with wife and kin.
- verse 34किमेतन्नाभिजानामि जानन्नपि महामतेयत्प्रेम प्रवणं चित्तं विगुणेष्वपि बन्धुषु॥31॥kimētannābhijānāmi jānannapi mahāmatēyatprēma pravaṇaṃ chittaṃ viguṇēṣvapi bandhuṣu॥31॥meaning
How is this, O great-minded one — though I understand it, my mind flows with love even toward those who are without virtue?
- verse 35तेषां कृते मे निःश्वासो दौर्मनस्यं चजायते॥32॥tēṣāṃ kṛtē mē niḥśvāsō daurmanasyaṃ chajāyatē॥32॥meaning
For their sake I sigh and feel distress.
- verse 36अरोमि किं यन्न मनस्तेष्वप्रीतिषु निष्ठुरम् ॥33॥arōmi kiṃ yanna manastēṣvaprītiṣu niṣṭhuram ॥33॥meaning
I know not why my mind cannot be hard toward those who do not love me.
- verse 37मार्कण्डेय उवाच ॥34॥mārkaṇḍēya uvācha ॥34॥meaning
(Narrator): Markandeya spoke.
- verse 38ततस्तौ सहितौ विप्र तम्मुनिं समुपस्थितौ॥35॥tatastau sahitau vipra tammuniṃ samupasthitau॥35॥meaning
Then those two together, O brahmin, approached that sage.
- verse 39समाधिर्नाम वैश्योऽसौ स च पार्धिव सत्तमः॥36॥samādhirnāma vaiśyō'sau sa cha pārdhiva sattamaḥ॥36॥meaning
That merchant was named Samadhi and the other was the best of kings.
- verse 40कृत्वा तु तौ यथान्याय्यं यथार्हं तेन संविदम्।उपविष्टौ कथाः काश्चित्च्चक्रतुर्वैश्यपार्धिवौ॥37॥kṛtvā tu tau yathānyāyyaṃ yathārhaṃ tēna saṃvidam।upaviṣṭau kathāḥ kāśchitchchakraturvaiśyapārdhivau॥37॥meaning
Having greeted him duly and properly, they sat down and began various conversations — the merchant and the king.
- verse 41राजोवाच ॥38॥rājōvācha ॥38॥meaning
(The king) spoke.
- verse 42भगवंस्त्वामहं प्रष्टुमिच्छाम्येकं वदस्वतत् ॥39॥bhagavṃstvāmahaṃ praṣṭumichChāmyēkaṃ vadasvatat ॥39॥meaning
O blessed one, I wish to ask you one thing — please tell me that.
- verse 43दुःखाय यन्मे मनसः स्वचित्तायत्ततां विना॥40॥duḥkhāya yanmē manasaḥ svachittāyattatāṃ vinā॥40॥meaning
Without the mastery of my own mind, it causes me grief.
- verse 44ममत्वं गतराज्यस्य राज्याङ्गेष्वखिलेष्वपि ।जानतोऽपि यथाज्ञस्य किमेतन्मुनिसत्तम ॥ 41 ॥mamatvaṃ gatarājyasya rājyāṅgēṣvakhilēṣvapi ।jānatō'pi yathājñasya kimētanmunisattama ॥ 41 ॥meaning
O best of sages, how is it that one who has lost a kingdom still feels ownership of all its components — even knowing better, like an ignorant man?
- verse 45अयं च इकृतः पुत्रैः दारैर्भृत्यैस्तथोज्घितःस्वजनेन च सन्त्यक्तः स्तेषु हार्दी तथाप्यति ॥42॥ayaṃ cha ikṛtaḥ putraiḥ dārairbhṛtyaistathōjghitaḥsvajanēna cha santyaktaḥ stēṣu hārdī tathāpyati ॥42॥meaning
This one too was cheated by his sons, abandoned by wife and servants, and still forsaken by his own people — yet he is deeply devoted to them.
- verse 46एव मेष तथाहं च द्वावप्त्यन्तदुःखितौ।दृष्टदोषेऽपि विषये ममत्वाकृष्टमानसौ ॥43॥ēva mēṣa tathāhaṃ cha dvāvaptyantaduḥkhitau।dṛṣṭadōṣē'pi viṣayē mamatvākṛṣṭamānasau ॥43॥meaning
Thus both he and I are greatly tormented — though we see clearly the faults of our objects of attachment, our minds are drawn to them.
- verse 47तत्केनैतन्महाभाग यन्मोहॊ ज्ञानिनोरपिममास्य च भवत्येषा विवेकान्धस्य मूढता ॥44॥tatkēnaitanmahābhāga yanmōho jñāninōrapimamāsya cha bhavatyēṣā vivēkāndhasya mūḍhatā ॥44॥meaning
O great-fortunate one, what is this delusion that falls even on wise men — this foolishness that blinds our discernment?
- verse 48ऋषिरुवाच॥45॥ṛṣiruvācha॥45॥meaning
(The sage) spoke.
- verse 49ज्ञान मस्ति समस्तस्य जन्तोर्व्षय गोचरे।विषयश्च महाभाग यान्ति चैवं पृथक्पृथक्॥46॥jñāna masti samastasya jantōrvṣaya gōcharē।viṣayaścha mahābhāga yānti chaivaṃ pṛthakpṛthak॥46॥meaning
O great-fortunate one, all living beings have knowledge in their field of sense-objects — and those objects go their separate ways.
- verse 50केचिद्दिवा तथा रात्रौ प्राणिनः स्तुल्यदृष्टयः ॥47॥kēchiddivā tathā rātrau prāṇinaḥ stulyadṛṣṭayaḥ ॥47॥meaning
Some creatures see equally by day and by night.
- verse 51ज्ञानिनो मनुजाः सत्यं किं तु ते न हि केवलम्।यतो हि ज्ञानिनः सर्वे पशुपक्षिमृगादयः॥48॥jñāninō manujāḥ satyaṃ kiṃ tu tē na hi kēvalam।yatō hi jñāninaḥ sarvē paśupakṣimṛgādayaḥ॥48॥meaning
Humans are truly wise — yet not only they; for all animals, birds, and beasts are also knowers.
- verse 52ज्ञानं च तन्मनुष्याणां यत्तेषां मृगपक्षिणांमनुष्याणां च यत्तेषां तुल्यमन्यत्तथोभयोः॥49॥jñānaṃ cha tanmanuṣyāṇāṃ yattēṣāṃ mṛgapakṣiṇāṃmanuṣyāṇāṃ cha yattēṣāṃ tulyamanyattathōbhayōḥ॥49॥meaning
And the knowledge of humans and that of animals and birds — both are alike in one respect, yet differ in another.
- verse 53ज्ञानेऽपि सति पश्यैतान् पतगाञ्छाबचञ्चुषु।कणमोक्षादृतान् मोहात्पीड्यमानानपि क्षुधा॥50॥jñānē'pi sati paśyaitān patagāñChābachañchuṣu।kaṇamōkṣādṛtān mōhātpīḍyamānānapi kṣudhā॥50॥meaning
Even with knowledge, see how these birds, tormented by hunger, are seized by delusion and long for even one grain.
- verse 54मानुषा मनुजव्याघ्र साभिलाषाः सुतान् प्रतिलोभात् प्रत्युपकाराय नन्वेतान् किं न पश्यसि॥51॥mānuṣā manujavyāghra sābhilāṣāḥ sutān pratilōbhāt pratyupakārāya nanvētān kiṃ na paśyasi॥51॥meaning
O tiger among men, human beings too are eager for their children and desire their help out of greed — do you not see this?
- verse 55तथापि ममतावर्ते मोहगर्ते निपातिताःमहामाया प्रभावेण संसारस्थितिकारिणा॥52॥tathāpi mamatāvartē mōhagartē nipātitāḥmahāmāyā prabhāvēṇa saṃsārasthitikāriṇā॥52॥meaning
Yet they are cast into the whirlpool of ownership and the pit of delusion by the power of Mahamaya, the one who sustains the continuity of samsara.
- verse 56तन्नात्र विस्मयः कार्यो योगनिद्रा जगत्पतेः।महामाया हरेश्चैषा तया सम्मोह्यते जगत्॥53॥tannātra vismayaḥ kāryō yōganidrā jagatpatēḥ।mahāmāyā harēśchaiṣā tayā sammōhyatē jagat॥53॥meaning
There is no cause for wonder here — this is the yoga-sleep of the Lord of the world; this is Hari's Mahamaya, by which the world is deluded.
- verse 57ज्ङानिनामपि चेतांसि देवी भगवती हि साबलादाक्ऱ्ष्यमोहाय महामाया प्रयच्छति ॥54॥jṅānināmapi chētāṃsi dēvī bhagavatī hi sābalādākRṣyamōhāya mahāmāyā prayachChati ॥54॥meaning
Even the minds of the wise are forcibly drawn to delusion by the blessed Goddess who is this Mahamaya.
- verse 58तया विसृज्यते विश्वं जगदेतच्चराचरम् ।सैषा प्रसन्ना वरदा नृणां भवति मुक्तये ॥55॥tayā visṛjyatē viśvaṃ jagadētachcharācharam ।saiṣā prasannā varadā nṛṇāṃ bhavati muktayē ॥55॥meaning
By her this entire universe, moving and unmoving, is released; she, when pleased, grants liberation to human beings.
- verse 59सा विद्या परमा मुक्तेर्हेतुभूता सनातनीसंसारबन्धहेतुश्च सैव सर्वेश्वरेश्वरी॥56॥sā vidyā paramā muktērhētubhūtā sanātanīsaṃsārabandhahētuścha saiva sarvēśvarēśvarī॥56॥meaning
She is the supreme knowledge, the eternal cause of liberation, and also the cause of bondage in samsara — she alone is the Lord of all lords.
- verse 60राजोवाच॥57॥rājōvācha॥57॥meaning
(The king) spoke.
- verse 61भगवन् काहि सा देवी मामायेति यां भवान् ।ब्रवीति कथमुत्पन्ना सा कर्मास्याश्च किं द्विज॥58॥bhagavan kāhi sā dēvī māmāyēti yāṃ bhavān ।bravīti kathamutpannā sā karmāsyāścha kiṃ dvija॥58॥meaning
O blessed one, who is that Goddess you call Mahamaya? How did she arise, and what are her deeds, O brahmin?
- verse 62यत्प्रभावा च सा देवी यत्स्वरूपा यदुद्भवा।तत्सर्वं श्रोतुमिच्छामि त्वत्तो ब्रह्मविदां वर॥59॥yatprabhāvā cha sā dēvī yatsvarūpā yadudbhavā।tatsarvaṃ śrōtumichChāmi tvattō brahmavidāṃ vara॥59॥meaning
What is her power, what is her true form, what is her origin? I wish to hear all this from you, O best among knowers of Brahman.
- verse 63ऋषिरुवाच ॥60॥ṛṣiruvācha ॥60॥meaning
(The sage) spoke.
- verse 64नित्यैव सा जगन्मूर्तिस्तया सर्वमिदं ततम्॥61॥nityaiva sā jaganmūrtistayā sarvamidaṃ tatam॥61॥meaning
She is eternal — by her all this universe is pervaded.
- verse 65तथापि तत्समुत्पत्तिर्बहुधा श्रूयतां ममः॥62॥tathāpi tatsamutpattirbahudhā śrūyatāṃ mamaḥ॥62॥meaning
Yet hear from me her manifold origins.
- verse 66देवानां कार्यसिद्ध्यर्थं आविर्भवति सा यदा।उत्पन्नेति तदा लोके सा नित्याप्यभिधीयते ॥63॥dēvānāṃ kāryasiddhyarthaṃ āvirbhavati sā yadā।utpannēti tadā lōkē sā nityāpyabhidhīyatē ॥63॥meaning
She manifests whenever needed for the work of the gods — though eternal, she is said to be "born" in such times.
- verse 67योगनिद्रां यदा विष्णुर्जगत्येकार्णवीकृते।आस्तीर्य शेषमभजत् कल्पान्ते भगवान् प्रभुः॥64॥yōganidrāṃ yadā viṣṇurjagatyēkārṇavīkṛtē।āstīrya śēṣamabhajat kalpāntē bhagavān prabhuḥ॥64॥meaning
When Vishnu, the blessed Lord, lay asleep on Shesha at the end of a kalpa, spread over a single ocean, in yoga-sleep,
- verse 68तदा द्वावसुरौ घोरौ विख्यातौ मधुकैटभौ।विष्णुकर्णमलोद्भूतौ हन्तुं ब्रह्माणमुद्यतौ॥65॥tadā dvāvasurau ghōrau vikhyātau madhukaiṭabhau।viṣṇukarṇamalōdbhūtau hantuṃ brahmāṇamudyatau॥65॥meaning
then two terrible demons, renowned as Madhu and Kaitabha, arose from the wax of Vishnu's ears seeking to slay Brahma,
- verse 69स नाभि कमले विष्णोः स्थितो ब्रह्मा प्रजापतिःदृष्ट्वा तावसुरौ चोग्रौ प्रसुप्तं च जनार्दनम्॥66॥sa nābhi kamalē viṣṇōḥ sthitō brahmā prajāpatiḥdṛṣṭvā tāvasurau chōgrau prasuptaṃ cha janārdanam॥66॥meaning
and Brahma, the progenitor, sitting in Vishnu's navel-lotus, saw those two fierce demons and the sleeping Vishnu,
- verse 70तुष्टाव योगनिद्रां तामेकाग्रहृदयः स्थितःविबोधनार्धाय हरेर्हरिनेत्रकृतालयाम् ॥67॥tuṣṭāva yōganidrāṃ tāmēkāgrahṛdayaḥ sthitaḥvibōdhanārdhāya harērharinētrakṛtālayām ॥67॥meaning
with concentrated heart he then praised that yoga-sleep, the Goddess of eye-beauty, in order to awaken Hari.
- verse 71विश्वेश्वरीं जगद्धात्रीं स्थितिसंहारकारिणीम्।निद्रां भगवतीं विष्णोरतुलां तेजसः प्रभुः ॥68॥viśvēśvarīṃ jagaddhātrīṃ sthitisaṃhārakāriṇīm।nidrāṃ bhagavatīṃ viṣṇōratulāṃ tējasaḥ prabhuḥ ॥68॥meaning
He praised the Goddess who sustains the world, the cause of creation and dissolution, the incomparable power of Vishnu's sleep.
- verse 72ब्रह्मोवाच ॥69॥brahmōvācha ॥69॥meaning
Brahma spoke.
- verse 73त्वं स्वाहा त्वं स्वधा त्वंहि वषट्कारः स्वरात्मिका।सुधा त्वमक्षरे नित्ये त्रिधा मात्रात्मिका स्थिता॥70॥tvaṃ svāhā tvaṃ svadhā tvaṃhi vaṣaṭkāraḥ svarātmikā।sudhā tvamakṣarē nityē tridhā mātrātmikā sthitā॥70॥meaning
You are svaha, you are svadha, you are the vashat-cry, you are the very essence of sound; you are the nectar, eternal and imperishable, dwelling in the three parts of the syllable.
- verse 74अर्धमात्रा स्थिता नित्या यानुच्चार्याविशेषतःत्वमेव सा त्वं सावित्री त्वं देव जननी परा ॥71॥ardhamātrā sthitā nityā yānuchchāryāviśēṣataḥtvamēva sā tvaṃ sāvitrī tvaṃ dēva jananī parā ॥71॥meaning
You who are the half-matra, eternally existing beyond all utterance — you are Savitri, you are the supreme mother of the gods.
- verse 75त्वयैतद्धार्यते विश्वं त्वयैतत् सृज्यते जगत्।त्वयैतत् पाल्यते देवि त्वमत्स्यन्ते च सर्वदा॥72॥tvayaitaddhāryatē viśvaṃ tvayaitat sṛjyatē jagat।tvayaitat pālyatē dēvi tvamatsyantē cha sarvadā॥72॥meaning
By you this universe is sustained, by you this world is created; by you it is protected, O Devi, and by you it is always consumed.
- verse 76विसृष्टौ सृष्टिरूपात्वं स्थिति रूपा च पालने।तथा संहृतिरूपान्ते जगतोऽस्य जगन्मये ॥73॥visṛṣṭau sṛṣṭirūpātvaṃ sthiti rūpā cha pālanē।tathā saṃhṛtirūpāntē jagatō'sya jaganmayē ॥73॥meaning
At creation you are the form of creation, at preservation the form of preservation, at destruction at the end of the world you are the form of dissolution — you are the world's own self.
- verse 77महाविद्या महामाया महामेधा महास्मृतिः।महामोहा च भवती महादेवी महासुरी ॥74॥mahāvidyā mahāmāyā mahāmēdhā mahāsmṛtiḥ।mahāmōhā cha bhavatī mahādēvī mahāsurī ॥74॥meaning
You are the great knowledge, the great illusion, the great intellect, the great memory, the great delusion — and you are the great goddess, the great sovereign.
- verse 78प्रकृतिस्त्वं च सर्वस्य गुणत्रय विभाविनी।कालरात्रिर्महारात्रिर्मोहरात्रिश्च दारुणा॥75॥prakṛtistvaṃ cha sarvasya guṇatraya vibhāvinī।kāḻarātrirmahārātrirmōharātriścha dāruṇā॥75॥meaning
You are the nature of all, manifesting the three qualities; you are the dark night, the great night, the night of delusion, the dreadful.
- verse 79त्वं श्रीस्त्वमीश्वरी त्वं ह्रीस्त्वं बुद्धिर्भोधलक्षणा।लज्जापुष्टिस्तथा तुष्टिस्त्वं शान्तिः क्षान्ति रेव च॥76॥tvaṃ śrīstvamīśvarī tvaṃ hrīstvaṃ buddhirbhōdhalakṣaṇā।lajjāpuṣṭistathā tuṣṭistvaṃ śāntiḥ kṣānti rēva cha॥76॥meaning
You are Shri, you are Ishvari, you are Hri, you are intellect marked by discernment, you are modesty, nourishment, satisfaction, peace, and forbearance.
- verse 80खड्गिनी शूलिनी घोरा गदिनी चक्रिणी तथा।शङ्खिणी चापिनी बाणाभुशुण्डीपरिघायुधा॥77॥khaḍginī śūlinī ghōrā gadinī chakriṇī tathā।śaṅkhiṇī chāpinī bāṇābhuśuṇḍīparighāyudhā॥77॥meaning
You are armed with sword, spear, club, discus, and conch; you carry bow, arrows, sling, and iron bar — you are terrible.
- verse 81सौम्या सौम्यतराशेषसौम्येभ्यस्त्वतिसुन्दरीपरापराणां परमा त्वमेव परमेश्वरी॥78॥saumyā saumyatarāśēṣasaumyēbhyastvatisundarīparāparāṇāṃ paramā tvamēva paramēśvarī॥78॥meaning
You are gentle and gentler than all gentle things, exceedingly beautiful — you are supreme among higher and lower, and you alone are the supreme Ishvari.
- verse 82यच्च किञ्चित्क्वचिद्वस्तु सदसद्वाखिलात्मिके।तस्य सर्वस्य या शक्तिः सा त्वं किं स्तूयसेमया॥79॥yachcha kiñchitkvachidvastu sadasadvākhilātmikē।tasya sarvasya yā śaktiḥ sā tvaṃ kiṃ stūyasēmayā॥79॥meaning
Whatever exists anywhere, whatever thing is existent or non-existent, O soul of all — of all that, the power is you.
- verse 83यया त्वया जगत् स्रष्टा जगत्पातात्ति यो जगत्।सोऽपि निद्रावशं नीतः कस्त्वां स्तोतुमिहेश्वरः॥80॥yayā tvayā jagat sraṣṭā jagatpātātti yō jagat।sō'pi nidrāvaśaṃ nītaḥ kastvāṃ stōtumihēśvaraḥ॥80॥meaning
By you the creator of the world, who sustains and consumes the world, has been drawn into sleep — who then is capable of praising you?
- verse 84विष्णुः शरीरग्रहणं अहमीशान एव चकारितास्ते यतोऽतस्त्वां कः स्तोतुं शक्तिमान् भवेत्॥81॥viṣṇuḥ śarīragrahaṇaṃ ahamīśāna ēva chakāritāstē yatō'tastvāṃ kaḥ stōtuṃ śaktimān bhavēt॥81॥meaning
Vishnu, I, and Ishana — we have been made by you to take on bodies; who therefore is capable of praising you?
- verse 85सा त्वमित्थं प्रभावैः स्वैरुदारैर्देवि संस्तुता।मोहयैतौ दुराधर्षावसुरौ मधुकैटभौ ॥82॥sā tvamitthaṃ prabhāvaiḥ svairudārairdēvi saṃstutā।mōhayaitau durādharṣāvasurau madhukaiṭabhau ॥82॥meaning
So you, O Goddess, having been thus praised by me with your noble powers, delude these two indestructible demons.
- verse 86प्रबोधं च जगत्स्वामी नीयतामच्युता लघु ॥83॥बोधश्च क्रियतामस्य हन्तुमेतौ महासुरौ ॥83॥prabōdhaṃ cha jagatsvāmī nīyatāmachyutā laghu ॥83॥bōdhaścha kriyatāmasya hantumētau mahāsurau ॥83॥meaning
And may the Lord of the world, Achyuta, be swiftly awakened, and may his readiness be activated to slay these two great demons.
- verse 87ऋषिरुवाच ॥84॥ṛṣiruvācha ॥84॥meaning
(The sage spoke.)
- verse 88एवं स्तुता तदा देवी तामसी तत्र वेधसाविष्णोः प्रभोधनार्धाय निहन्तुं मधुकैटभौ ॥85॥ēvaṃ stutā tadā dēvī tāmasī tatra vēdhasāviṣṇōḥ prabhōdhanārdhāya nihantuṃ madhukaiṭabhau ॥85॥meaning
Thus praised by Brahma, that Goddess of darkness, for Vishnu's awakening and to slay Madhu and Kaitabha,
- verse 89नेत्रास्यनासिकाबाहुहृदयेभ्यस्तथोरसः।निर्गम्य दर्शने तस्थौ ब्रह्मणो अव्यक्तजन्मनः ॥86॥nētrāsyanāsikābāhuhṛdayēbhyastathōrasaḥ।nirgamya darśanē tasthau brahmaṇō avyaktajanmanaḥ ॥86॥meaning
came out from his eyes, mouth, nose, arms, heart, and chest and stood visible before Brahma — in subtle form.
- verse 90उत्तस्थौ च जगन्नाथः स्तया मुक्तो जनार्दनः।एकार्णवे अहिशयनात्ततः स ददृशे च तौ ॥87॥uttasthau cha jagannāthaḥ stayā muktō janārdanaḥ।ēkārṇavē ahiśayanāttataḥ sa dadṛśē cha tau ॥87॥meaning
Then the Lord of the world, Janardana, rose up, released by her, from his serpent-bed on the single ocean, and saw those two.
- verse 91मधुकैटभौ दुरात्माना वतिवीर्यपराक्रमौक्रोधरक्तेक्षणावत्तुं ब्रह्मणां जनितोद्यमौ ॥88॥madhukaiṭabhau durātmānā vativīryaparākramaukrōdharaktēkṣaṇāvattuṃ brahmaṇāṃ janitōdyamau ॥88॥meaning
The evil-souled Madhu and Kaitabha, of terrible strength and valour, red-eyed with anger, rushed at Brahma to devour him.
- verse 92समुत्थाय ततस्ताभ्यां युयुधे भगवान् हरिःपञ्चवर्षसहस्त्राणि बाहुप्रहरणो विभुः ॥89॥samutthāya tatastābhyāṃ yuyudhē bhagavān hariḥpañchavarṣasahastrāṇi bāhupraharaṇō vibhuḥ ॥89॥meaning
Rising up, the blessed Hari fought with them for five thousand years, striking with arms.
- verse 93तावप्यतिबलोन्मत्तौ महामायाविमोहितौ ॥90॥tāvapyatibalōnmattau mahāmāyāvimōhitau ॥90॥meaning
Those two, drunk with excessive strength and deluded by Mahamaya,
- verse 94उक्तवन्तौ वरोऽस्मत्तो व्रियतामिति केशवम् ॥91॥uktavantau varō'smattō vriyatāmiti kēśavam ॥91॥meaning
said to Keshava: "Choose a boon from us."
- verse 95श्री भगवानुवाच ॥92॥śrī bhagavānuvācha ॥92॥meaning
(The blessed Lord spoke.)
- verse 96भवेतामद्य मे तुष्टौ मम वध्यावुभावपि ॥93॥bhavētāmadya mē tuṣṭau mama vadhyāvubhāvapi ॥93॥meaning
"Both of you shall today, if pleased, be slain by me — this is my pleasure."
- verse 97किमन्येन वरेणात्र एतावृद्दि वृतं मम ॥94॥kimanyēna varēṇātra ētāvṛddi vṛtaṃ mama ॥94॥meaning
"What other boon is there — this alone is what I desire."
- verse 98ऋषिरुवाच ॥95॥ṛṣiruvācha ॥95॥meaning
(The sage spoke.)
- verse 99वञ्चिताभ्यामिति तदा सर्वमापोमयं जगत्।विलोक्य ताभ्यां गदितो भगवान् कमलेक्षणः ॥96॥vañchitābhyāmiti tadā sarvamāpōmayaṃ jagat।vilōkya tābhyāṃ gaditō bhagavān kamalēkṣaṇaḥ ॥96॥meaning
Then those two, thus deceived, looked at the entire world filled with water and spoke to the blessed Lord Kamalalocana:
- verse 100आवां जहि न यत्रोर्वी सलिलेन परिप्लुता। ॥97॥āvāṃ jahi na yatrōrvī salilēna pariplutā। ॥97॥meaning
"Slay us where the earth is not flooded by water."
- verse 101ऋषिरुवाच ॥98॥ṛṣiruvācha ॥98॥meaning
(The sage spoke.)
- verse 102तथेत्युक्त्वा भगवता शङ्खचक्रगदाभृता।कृत्वा चक्रेण वै छिन्ने जघने शिरसी तयोः ॥99॥tathētyuktvā bhagavatā śaṅkhachakragadābhṛtā।kṛtvā chakrēṇa vai Chinnē jaghanē śirasī tayōḥ ॥99॥meaning
Then "So be it" was said by the blessed one bearing conch, discus, and club; with the discus he cut off their heads on his own thighs.
- verse 103एवमेषा समुत्पन्ना ब्रह्मणा संस्तुता स्वयम्।प्रभावमस्या देव्यास्तु भूयः शृणु वदामि ते ॥100॥ēvamēṣā samutpannā brahmaṇā saṃstutā svayam।prabhāvamasyā dēvyāstu bhūyaḥ śṛṇu vadāmi tē ॥100॥meaning
Thus she, having arisen, was praised by Brahma himself — hear now further the power of this goddess.
- verse 104॥ जय जय श्री स्वस्ति श्रीमार्कण्डेयपुराणे सावर्णिके मन्वन्तरे देवीमहात्म्ये मधुकैटभवधो नाम प्रधमोऽध्यायः ॥॥ jaya jaya śrī svasti śrīmārkaṇḍēyapurāṇē sāvarṇikē manvantarē dēvīmahātmyē madhukaiṭabhavadhō nāma pradhamō'dhyāyaḥ ॥meaning
(Phalashruti: Victory, victory — auspiciousness to Shri Markandeya Purana, in the Savarnika Manvantara, in the Devi Mahatmya, the killing of Madhu-Kaitabha, first chapter ends.)
- verse 105आहुतिāhutimeaning
(Ahuti offering verse — liturgical closing formula.)
- verse 106ॐ एं साङ्गायै सायुधायै सशक्तिकायै सपरिवारायै सवाहनायै एं बीजाधिष्टायै महा कालिकायै महा अहुतिं समर्पयामि नमः स्वाहा ॥ōṃ ēṃ sāṅgāyai sāyudhāyai saśaktikāyai saparivārāyai savāhanāyai ēṃ bījādhiṣṭāyai mahā kāḻikāyai mahā ahutiṃ samarpayāmi namaḥ svāhā ॥meaning
(Closing bija mantra dedication — liturgical colophon.)
Primary text from vignanam.org