Devi Mahatmyam

Chapter-11: Prayer to Narayani

1. Devya hathe thathra mahasurendra,
Sendra suravahni purogamastham,
Kathyayanim thushtuvarishta laabha,
Vikasi vakthrabja vikasithasa.

When Shumbha, the chief of all great asuras, was executed, the devas including Indra were lead by the fire god and with very happy faces resembling fully opened lotus flowers, prayed to Goddess Kathyayani [Goddess Chandika] as follows.

[Parvathy was born as a daughter to Sage Kathyayana and was hence known as Kathyayani.]

2. Devi prapannarthi hare praseeda,
Praseedha mathar jagatha akhilasya,
Praseedha visweswari, pahi viswam,
Thwam eswari devi chara charasya.

Be pleased, hey Goddess, who ends the sorrow of those who pray to you. Be pleased, hey Goddess, who created all the universe. Be pleased, hey Goddess, who looks after the entire universe, for you are queen of all this world.

3. Adharabhootha jagath swam eka,
Mahee swaroopena yatha Sdhithasi,
Apam swaroopa sdithaya thwaithat,
Apyaiyathe kruthsnamalamghya veerye.

Hey Goddess, who has undefeatable valour, you exist in the form of the world, you are the real basis of the world and you improve [increase] the entire world in the form of water.

4. Twam vaishnavi sakthiranantha veerya,
Viswasya bheejam paramasi maya.
Sammohitham devi, samastha metha,
Twam vai prasanna bhuvi mukthi hethu.

Hey Goddess, you are that power of Lord Vishnu, that never has any end. You are the elementary basis of the entire universe in the form of Maya Devi [illusion]. Hey Goddess, you enchant this entire world and it is well known that if you are pleased, the entire world attains salvation.

[By her form of Maya she makes us live the ordinary life and by her form of wisdom she leads us to salvation.]

5. Vidhya samasthasthava devi, bhedha,
Sthreeya samastha sakala jagathsu,
Twayaikaya poorithamambayaithath,
Kaa they sthuthi sthavyapara aparokthi.

Hey Goddess, in all the worlds, all women, well learned in the 64 arts, are thine part and this world has been filled by you in the form of mother and because of that all these praise about thee are really very inadequate.

6. Sarva bhootha yada devi swarga mukthi pradhayani,
Thwam sthutha sthuthaye ka va bhavanthu paramokthaya.

What more can be added to your prayers, when you are being praised like, you are of the form of universe and you are the giver of heaven and salvation?

7. Sarvasya budhi roopena, janasya hrudhi samsththe,
Swargapavargadhe devi, narayani namosthuthe.

Hey Goddess, who lives in everybody’s mind as intelligence and who grants heaven and salvation to people, our salutations to you, Narayani.

[Starting from this sloka, the next sixteen slokas are called Narayani Stuthi. Narayani denotes "the innate power behind ultimate god". It also means "she who provides the basis for all living things." Or "She who is the power behind Lord Narayana." Or the power of illusion behind Lord Narayana or she who is personification of salvation or She who is fit to be worshipped by Devas.]

8. Kalakashtadhi roopena parinama pradhayini,
Visvasyoparathou shakthe, narayani namosthuthe.

Hey powerful one, who leads to evolution of earth from the micro time and who is the main force in the destruction of the world, Our salutations to you, Narayani

[Kashta is the time when eyes blink and open naturally for 18 times and kala is 30 kashtas. These are small measurements of time.]

9. Sarva mangala mangalye, Shive, sarvartha sadhake,
Saranye triambike Gowri narayani namosthuthe.

Oh Goddess, who is a giver of all good things, who is peaceful, who is a giver of all wealth, who can be relied upon, who has three eyes and who is golden in colour, our salutations to you, Narayani.

10. Srushti sthithi vinasanam sakthi bhoothe, sanathani,
Gunasraye, gunamaye, narayani namosthuthe.

Hey Goddess, who is the power behind creation, upkeep and destruction. Hey Goddess, who is for ever, who is depended upon by three characters of sathva, Rajas and Thamas and who is filled with all good characteristics. Our salutations to you, Narayani.

11. Saranagatha deenaartha, parithrana parayane,
Sarvsyarthi hare devi, narayani namosthuthe.

Hey Goddess, who takes care of those who surrender to you and those who are suffering. Hey Goddess who removes all sufferings from the entire world. Our salutations to you, Narayani.

12. Hamsa yuktha vimanasthe, brahmani roopa dharini,
Kaushambha ksharike devi, Narayani namoshthuthe.

Oh Goddess who travels in the air plane with swans, who is having the form of Lord Brahma and who sprinkles water mixed with Dhurbha grass. Our salutations to you, Narayani.

13. Trishula chandrahi dhare, maha vrushabha vahini,
Maheswari swaroopena narayani namosththe.

Oh Goddess, who has the form of Lord Shiva, who holds a trident, who adorns herself with the crescent and snake and who rides on the great bull. Our salutations to you, Narayani.

14. Mayura kukkuda vruthe, maha shakthi dhare anaghe,
Kaumari roopa samsthane, Narayani namosththe.

Of Goddess, who is with cock and peacock, who holds a great spear, who is without sin, who is of the form of Lord Subrahmanya. Our salutations to you, Narayani.

15. Samkha chakra gadha sarnkhya graheetha paramayudhe,
Praseedha Vaishnavi roope, Narayani namoshthuthe.

Oh Goddess, who holds mace, wheel, conch and bow in your hands, and who is the form of Lord Vishnu, be pleased with us. Our salutations to you, Narayani.

16. Graheethogra maha chakre, damshtro dhyutha vasundhare,
Varaha roopini, shive, narayani namosthuthe.

Oh Goddess, who holds aloft the great holy wheel, who holds the earth in her frontal teeth, who has the form of Lord Varaha and who does only good. Our salutations to you, Narayani.

17. Nrusimha roopenogrena hanthum daithyan kruthodhyame,
Trilokya trana sahithe, Narayani namosthuthe.

Oh Goddess who has the form of Lord Narasimha, who has a horrifying look and who is ready to execute asuras and who takes care of the three worlds. Our salutations to you, Narayani.

18. Kiritini, maha vajre, sahasra nayanojwale,
Vruthra prana hare, narayani namoshthe.

Oh Goddess, with the holy crown, who holds aloft the great Vajrayudha, who shines with thousand eyes, who executed the Vruthra Asura and who has the form of Indra. Our salutations to you, Narayani

19. Shivadhoothi swaroopena hatha daithya maha bale,
Ghora roope, maharave, Narayani namosthuthe.

Oh Goddess, who has the form of Shiva Dhoothi, who executed the great army of asuras, who has a horrifying look and who has a great sound. Our salutations to you, Narayani.

20. Damshtra karala vadane, siro mala vibhooshane,
Chamunde, munda madhane, narayani namosthuthe.

Oh Goddess, who has a fearful face because of her teeth, who adorns herself with the garland of skulls, who executed the giant called Munda and who is Goddess Kali. Our salutations to you, Narayani.

21. Lakshmi lajje mahavidhye, sradhe, pushti swadhe, druve,
Maha rathri maha maye, Narayani namosthuthe.

Hey Goddess Lakshmi, who is the personification of shyness, who is of the form of Upanishads, who has a religious temper, who looks very strong, who has the form of the manes, who is permanent, who is the night of deluge and who is the cause of all the worlds. Our salutations to you, Narayani.

22. Medhe, saraswathi, vare, bhoothi bhabravi, thamasi,
Niyathe, thwam, praseedhesa, narayani namosthuthe.

Oh Goddess, who is wisdom of intelligence, who is the Goddess of words, who is greatest, who is the Goddess of the properties of Sathva, Rajo and Thamas and who is our Goddess, please be kind on us. Our salutations to you, Narayani.

23. Sarva swaroope sarveshe, sarva shakthi samanvithe,
Bhayebhya sthrahino devi, durga devi namosthuthe.

Oh Goddess, who takes all forms, who is the Goddess of everything and who is having all types of strengths, please save us from fears. Our salutations to you, Goddess Durga.

24. Ethathe vadanam soumyam, lochana thraya bhooshitham,
Pathu na sarva bhoothebhya, kathyayani namosthuthe.

Oh Goddess Kathyayani, our salutations to you, let your pretty face adorned with the three eyes protect us from all beings.

25. Jwala karala mathyugra maseshasura soodhanam,
Trishoolam padu no bheeder bhadrakali, namosthuthe.

Oh Goddess Bhadra Kali, salutations to you, let your horrifying trident surrounded by flames, which is very angry and is being kept to trouble all asuras, protect us from fear.

26. Hinasthi diarrhea thejammsi, swanena poorya saa jagath,
Saa ganda pathu no devipapebhyena suthaniva.

Hey Goddess, let that bell in your hand which fills all the three worlds with sound and which destroys the power of asuras protect us from sins, like a mother protecting her sons.

27. Asurasrugwasa panga charchithasthe karojjwala,
Shubhaya gadgo bhavathu chandike, thwam natha vayam.

Hey Goddess Chandike, let that shining sword in your hands, which has become dirty because of the flesh and blood of asuras, do good to us. We salute you.

28. Roganseshanapahamsi thushta,
Rushta thu kaman sakalan abheeshtaan,
Twamasreethanaam na vipannaranam,
Twamasritha hyasrayatham prayanthi.

If you are happy, you destroy all sort of problems and if you are angry, you destroy all desirable happenings. For any one surrendering to you there are no dangers and they are only depended by others and not vice versa.

29. Ethath krutham yath kadanam twayadyai,
Dharmadwisham devi, mahasuranam,
Roopairanekair bahudathma murthim.
Kruthwambike thath prakarothi kaanya?

Hey Goddess, this action of splitting your real form in to several and the act of destruction of the great asuras, who hate just action, can not be done by anybody else. Is it not?

30. Vidhyasu sasthreshu viveka dheepa,
Shadyeshu vakyeshu cha kaa twadhanya,
Mamathwa garthe athi maha andhakare,
Bhibramayathye thadheeva viswam.

Even with existence of knowledge of manthra [sacred chants] and magic, laws dictated by religion, great books teaching philosophy and saying of the Vedas, you manage to keep the entire world in the dark and in the ignorant well of egoism bewilder them. Who else can do it except you? [This praises the form of Devi called Vishnu maya (power of illusion of Lord Vishnu), which veils the vision of people.]

31. Rakshamsi yathrogra vishamscha naga,
Yathrarayo dasyu balani yathra,
Dhavanalo yathra thadabdhi madhye,
Thathra sthitha thwam paripasi viswam.

You save and look after this entire world from Rakshasas, great poisons, enemies, crowds of thieves and dangers of the sea by being present in the concerned spots.

32. Visweswari thwam paripasi viswam,
Viswathmika dharayaseethi viswam,
Viswesa vandhya bhavathi bhavanthi,
Viwasraya ye thwayi bhakthi namra.

Hey Goddess, you are the Goddess to this entire universe, because of that you protect the universe. You are the soul of the universe and so you upkeep it. You are venerable to the greatest lords of this world, who venerate you with humility, on whom the universe depends.

33. Devi praseedha paripalaya no ari bheether,
Nithyam yadha asura vadha dhu naiva sadhya,
Paapani sarva jagatham prasamam nayasu,
Uthpathapaka janithamscha mahopa sargaan.

Oh Goddess, take mercy on us. Similar to how you have saved us from the fear of enemies by executing those asuras in an instant please save us for all time. Bring to an end the sins being committed in this world and the great problems brought about by people themselves by not following Dharma [just action].

34. Pranatham praseedha thwam devi viswarthi haarini,
Trilokya vasinaameedye lokaanaam varada bhava.

Hey Goddess, who destroys all pain from this world, become pleased with all those who salute you. Hey Goddess, who is fit to be worshipped by all beings of all the three worlds, grant them boons.

35. Devyuvacha:-
Varadaham suragana, varama yanmasechadha,
Tham vrunudhwam jagatham upakarakam.

The Goddess told:-
Hey devas, who have assembled here, I am the giver of boons. I would give you any boon that you desire which would be helpful to this universe.

36. Deva ouchu:-
Sarva Badha prasamanam trilokyasya akhileswari,
Evameva thwaya karyamasmad vairi vinasanam.

The Devas told:-
Hey Goddess of the entire world, please keep on doing the destruction of our enemies, which would destroy the sorrow of all the three worlds.

37. Devyuvacha:-
Vaivasthenthare prapthe ashta vimsathi me yuge,
Shumbho Nishumbhschaivanya vath pathsyathe maha surou,

In the Vaiwaswatha Manwanthara [during the rule of Vaiwaswatha Manu], in the twenty eighth Yuga [portion], two other asuras called Shumbha and Nishumbha would be born.

38. Nanda gopa gruhe jatha yasodha garbha sambhava,
Thathsthou nasayishyami Vindhya chala vasini.

Then I would be born in the house of Nanda Gopa to Yasodha and shall live in Vindhya mountains and execute them.

39. Punarapyathi roudhrena roopena pruthwithale,
Avatheerya hanishyami vaiprachithamscha danavan.

Again I would be born in this world with a terrorizing form and execute the asuras who are the sons of Vaipra Chithi.

40. Bakshyanthyascha thanugran Vaiprachithan mahasuran,
Raktha dantha bavishyanthi dhadimi kusumopama.

Eating those two terrible Rakshasas, who are the sons of Vaiprachithi, my teeth would become red like the pomegranate flowers. [This form of Devi who is red all over is known as Raktha Chamunda]

41. Thatha maam devatha swarge marthya loke cha manava,
Sthuvantho vyaharishyanthi sathatham raktha dandhikaam.

Because of that all devas in heaven and human beings on earth will always pray to me and refer to me as Raktha Dandhika [Goddess with red teeth].

42. Bhooyascha satha varshikyam ana vrushtiyanambhasi,
Munibhi samsmrutha bhoomou sambavishyamiayonija.

Then afterwards, when the world does not receive any rain for one hundred years, I would be remembered by the sages and would be born without the assistance of a woman. [Similar to Chamundi coming from Parvathy.]

43. Thatha sathena nethranam nirekshishyami yanmunin,
Keerthiyishyanthi manuja sathaksheem ithi maam thatha.

Then I would see the sages with my hundred eyes and then people will praise me as Sathakshi [Hundred eyed Goddess].

44. Tathoham akhilam lokamathma deha samudbhavai,
Barishyami sura, sakair avrushte prana dharakai.

Then oh devas, I would protect the entire world till it rains, by production of life saving crops from my body. [Commentators mention Amaranths as the crop that she will produce.]

45. Sakambhareethi vikhyatam thadha yaasyamaham bhuvi,
Thathraiva cha vadishyami durgama akhyaam maha suram.

46. Durga devithi vikyatham thanme nama bhavishyathi.

Then I would become famous in the world as Shakambharee [she who gave plants like amaranths from her body and filled up the belly]. At that time I would execute an Asura called Durgama and would become famous by the name Durga.

47. Rakshamsi bakshayishyami muneenaam thrana karanath,
Thadha mam munaya sarve sthoshyanthya namra moorthaya.

48. Bheema devithi vikhyatham thanme nama bhavishyathi.

Then when I take a huge form and live on Himalaya Mountains and eat all rakshasas for protecting the sages there, they will salute me with devotion and I would become famous by the name of Bheema Devi [Goddess with very huge form].

49. Thadaham bramaram roopam kruthwa asankhyayashad padam,
Trilokyasya hitharthaya vadishyami mahasuram.

50. Bramareethi cha maam lokasthadha sthoshyanthi sarvadha.

At the time when a great Asura called Aruna, who will trouble all the three worlds, I would be born with a form which is the form of endless black bees, for protecting the three worlds. Then I would execute that great Asura. Then people of the entire world would praise me as Bramari.

51. Itham yadha yadha badha dhanavotha bhavishyathi,
Thada thada vatheeryaham karishyamari samkshyam.

Like this whenever problems arise from asuras, I would take an incarnation and destroy your enemies.

Ithi Markandeya purane savarnike manwanthare,
Devi Mahatmye,
Narayani sthuthir Nama,
Ekadaso adhyaya,

This is the eleventh chapter in Devi Mahatmya dealing with the prayer to Narayani occurring in the Savarnika period of Markandeya Purana.

Chapter-12: Devi's Story Greatness

1. Devyuvacha:-
Ebhi sthavai scha maam nithyam sthoshyathe ya samahitha,
Tasyaham sakala badhaam nasayishyamasamsyam.

The Goddess told:-
Whoever with concentrated minds prays daily with this prayer, I would definitely remove all his problems.

2. Madhu Kaidaba nasam cha Mahishasura gathanam,
Kerthayishyanthi ye thaddwadham Shumbha Nishumbhayo.

3. Ashtamyam cha chaturdasyam navamyam chaika chethasa,
Sroshyanthi chaiva ye bhakthya mama mahthmyamuthamam.

4. Na tesham dushkrutham kinchith dushkruthotha na chapadha,
Na bavisyathi daridryam na chaiveshta viyojanam.

All those who sing and praise the story of the death of Madhu, Kaidabha, Mahishasura, Shumbha and Nishumbha and all those with close attention hear these great stories of my greatness on Ashtami [Eighth Day after new and full moon], Chaturdasi [Fourteenth Day after new and full moon] and Navami [Ninth Day after new and full moon] will never have sins, no danger by doing bad actions, suffer no poverty and have no separation from people who love them.

5. Shathrutho na bhayam tasya, dasyutho vaa na rajatha,
Na sastranalatho youghath kadachith bavishyathi.

Such people have no fear from enemies, no fear from thieves or Kings and no fear from weapons, fire and floods forever.

6. Tasmanmamaithan mahathmyam patithavyam samahithai,
Srothavyam cha sada bakthya param swasththyanam mahath.

So with rapt attention they have to read and hear this great story with devotion which is the gateway for all that is good.

7. Upasarganaseshamsthu aha Marie samuthbhavan,
Thadha trividhamulpatham mahathmyam samayenmama.

My praise [story of praise] would remove all forms of pestilence and the three types of problems. [Arising from ourselves, from ghosts and devils and natural disasters]

8. Yatraithat patyathe samyang nithyamayathane mama,
Sadaa na thadvimokshyami sannidhyam thathra me sthitham.

I will never leave any temple of mine where this is read according to prescribed method and my presence would always be there in that temple.

9. Balipradhane poojayam agni karye mahothsave,
Sarvam mamaithad charithamucharyam sravyameva cha.

It is necessary to read and hear my entire story, in sacrifices aimed at me, prayers, fire sacrifices and great festivals.

10. Janatha ajanatha vapi bali poojam thadha krutham,
Pratheekshishyamaham preethya vahni homam thadha krutham.

Sacrifices, prayers and fire sacrifices done by people who are well versed in the methods or people ignorant of the methods, would both be lovingly received by me, if my story is heard or read.

11. Sarath kale maha pooja kriyathe yaa cha varshiki,
Thasyam mamaithan mahathmyam sruthwa bhakthi samanwitha.

12. Sarva badhavi nirmuktho dana dhanya suthanvitha,
Manushyo math prasaadena bavishyathi na samsaya.

There is no doubt that in the great prayers of sarad navarathri and vasantha navarathri, those who hear fully this story of my greatness, because of my grace and blessing would be free of all great problems.

13. Sruthwa mamaithan mahathmyam thadha chothpathaya shubha,
Parakramam cha yudheshu jayathe nirbhaya pumaan.

Those men, who hear this story of my greatness, my holy birth and valour in wars will become devoid of fear.

14. Ripava samkshayam yanthi kalyanam chopapadyathe,
Nandathe cha kulam pumsam mahatmyam mama srunwatham.

Those men, who hear this story of my greatness, would have all their enemies destroyed, good things will happen and their family will increase.

15. Santhi karmani sarvathra thadha duswapna darshane,
Gruha peedasu chograsu mahathmyam srunuyath mama.

In all rites, to bring peace, in times when bad dreams recur and in times when the nine planets trouble you, it is necessary to hear this story of my fame.

16. Upasarga samam yanthi gruha peedascha daruna,
Duswapnam cha nrubhirdrushtam suswapnamupa jayathe.

All problems and troubles created by the planets would be destroyed and the bad dreams seen by men would become good dreams.

17. Balagrahabhi bhoothanam balanam shanthi karakam,
Sanghadha bhede cha nrunam maithree karanamthamam.

This would bring peace to the children troubled by evil spirits and bring to an end the quarrels between friends.
18. Durvruthanaam aseshanam bala hanikaram param,
Rakshobhootha pisachanaam patanadeva nasanam.

Just by your reading the story of my greatness, all bad people troubling you would loose their strength and all ghosts, devils and evil spirits would be destroyed.

19. Sarvam mamaithan mahatmyam mama sannidhi karakam,
Pasu pushparga dhoopaischa gandha deepair sthodathamai.

20. Vipranam bhojanair homai prokshaneeyairahar nisam,
Anyischa vividhair bhogair pradanair vathsarenaya.

21. Preethirme kriyathe saasmin sakrudhacharithe sruthe,
Srutham harathi paapani thadarogyam praychathi.

This story of my greatness would ensure my presence wherever it is read. All the happiness created in me by giving cows, flowers, lights, oblations, other great scents, lamps, giving food to Brahmins during night and day, and other pleasures and charity continuously for one year, can simply be got by reading or hearing this story just once. Hearing and reading of this story once destroys all sins committed.

22. Rakshaam karothi bhoothebhyo janmanam keerthanam mama,
Yudhashu charitham yanme dushta daithya nibarhanam.

23. Thasmin srithe vairi krutham bhayam pumsaam na jayathe,
Yushmabhi sthuthayo yascha yascha brahma rishibhi krutha.

24. Brahmana cha kruthasthasthu prayachanthi shubaam mathim.

The story of my births gives protection from ghosts. The hearing of the story of my executing of bad asuras in the war between devas and asuras, removes all fear in men due to enemies. The prayers done by you, the prayers done by great sages and the prayer done by lord Brahma gives good conduct.

25. Dasyubhirva vrutha shunye grahitho vapi shathrubhi,
Simha vyagranuyatho, vaa vane vaa vanahasthibhi.

26. Ragna krudhena chagnaptho vadhyo bandhagadho api vaa,
Aagoornitho vaa vathena sthithapothe maharnave.

27. Pathathsu chapi sasthreshu samgrame brusa darune,
Sarvabadhasu ghorasu vedhanabhyardhitho, api vaa

28. Smaran mamaithacharitham naro muchyathe sankatath.

Even when one is surrounded by forest fire, or surrounded by thieves in a far away lonely place, or has been caught by enemies, or is being followed in the forest by tigers and lion, or surrounded by wild elephants ready to kill, or sentenced to death by an angry King, or tied extremely tightly or situated in a ship in the sea which is tossed by hurricane, or lost all weapons in a horrifying war or is being seriously troubled by great unbearable pain, he [man] would be saved from his problem just by remembering about my story.

29. Mama prabhavad simhadhya dasyavo vairinasthadha,
Dhooradeva palayanthe smarathascharitham mama.

Because of my power, lions, thieves and enemies will run away from one who remembers about my story.

30. Rishir Uvacha:-
Ithyukthwa saa bhagawathi chandika chanda vikrama,
Pasyathameve devanam thathraivanthara dheeyatha.

The sage told:-
The greatly valorous Goddess Chandika having told thus suddenly disappeared from there even while the devas were seeing.

31. Thepi deva nirathanga swadhikaran yadha pura,
Yagnabhagabhuja sarve chakrurvinihathaaraya.

All those devas, their enemies having been executed, started getting their share from fire sacrifices, became fearless and started enforcing their power like olden times.

32. Daithyascha devya nihathe Shumbhe deva ripow yudhi,
Jagatdwidwamsini thasmin mahogre athula vikrame,
Nishumbhe cha maha veerye sesha patalamayayu.

Once, the great Shumbha, who was the enemy of devas, who was troubling all the three worlds, who was very angry and who was of unmatched power and the very powerful Nishumbha were executed by the Goddess in the war, the remaining asuras went to Patala.

33. Evam Bhagawathi devi saa nithyapi puna puna,
Sambhooya kuruthe Bhoopa, Jagatha paripalanam.

Hey King, thus that Devi who is the Goddess, though she exists forever, again and again is born and protects all the three worlds.

34. Thayaiththanmohyathe viswam saiva viswaam prasuyathe,
Saaya chitha cha vijanam thushta rudhim prayaschadhi.

The Goddess enchants this universe and she herself gives birth to this universe. That Goddess being prayed without interest in any thing gives knowledge that leads to salvation and gives wealth in materialistic sense.

35. Vyaptham thayaithat sakalam brahmandam manujeswara,
Maha kalya maha kale maha mai swaroopaya.

Hey King of men, during the deluge she as the destroyer spreads throughout this Brahma’s universe and makes the great gods like Brahma do their jobs properly.

36. Saiva kale mahamari saiva srushti bhavathyaja,
Sthidhim karothi bhoothanam saiva kale sanathani.

She is the destroyer during the deluge and when at the time of creation [after the deluge] that Goddess who does not have any birth becomes the power of creation and that same Goddess who is forever looks the world afterwards.

37. Bhavakale nrunam saiva lakshmir vrudhipradha,
Saivabhave thadhalakshmir vinasayopajayathe.

In the human abode in good times she herself becomes Goddess Lakshmi who gives progress and in bad times she herself causes destruction as Alakshmi.

38. Sthutha sampoojitha puspair dhoopa gandhabhir sthadha,
Dadath vitham puthramscha mathim dharme gathim shubham.

She being worshipped by prayers, flowers incense and sandal gives wealth, children, good sense and salvation.

Ithi Markandeya purane savarnike manwanthare,
Devi Mahatmye,
Devi Charitha Mahatmyam name,
Dwadaso adhyaya,

This is the twelfth chapter in Devi Mahatmya dealing with the Greatness of the Story of Devi occurring in the Savarnika period of Markandeya Purana.

Chapter-13: Suradha and Vaisya Getting Boons

1. Rishir Uvacha:-
Ethathe Kaditham Bhoopa, Devi Mahatmyam Uthamam,
Evam prabhava saa devi yayedham dharyadhe Jagat.

The Sage told:-
Hey King, I have told the holy story of "Devi Mahatmyam". That Goddess, who carries the entire world with her, has all the greatness told in the Mahtamya.

2. Vidhya thadiva kriyathe bhagawad vishnu mayaya,
Thaya thawamesha vaisyascha thadaivayai vivekina,

3. Mohyanthe mohithaschaiva mohameshyanthi chapare,
Thamupaihi maharaja, saranam parameshwareem.

4. Aradhitha saive nrunaam bhoga swargapavargadha.

Knowledge or intelligence is created by the power of Vishnu Maya and she herself creates illusions to hide the truth from wise people such as you and Vaisya. Some others will attain only illusion. So, King, surrender before this great Goddess. Once she is worshipped that Goddess will give material happiness, heaven and salvation.

Markandeya Uvacha:-
Ithi Thasya vacha sruthwa Suradha sa Naradhipa.

5. Pranipathya mahabagam tham rushim samshitha vrutham,
Nirvinno athi mamathwena rajyapaharanena cha.

6. Jagama sadhyasthapase sa cha vaisyo maha mune,
Sandharsanartham ambhaya nadee pulinamasritha.

Sage Markandeya told:-
Hearing these words of Sage Sumedhas, The King Suradha became very lucky. Saluting that sage, who observed serious penance, being extremely sorrowful because of egoism, and because of his Kingdom being robbed by him, went immediately for doing penance. The Vaisya also did the same thing. Hey sage, they reached the river shores for making efforts to see the Goddess.

[Sage Markandeya is telling this story to Sage Kroshtaki in the Markandeya Purana.]

7. Sa cha vaisya thapasthape devi suktham param japan,
Thou thasmin puline devya kruthwa moorthim mahimayim.

8. Arhanam chakrathasthasya pushpa doopagni tharpanai.

That King and Vaisya did penance by repeating "Devi Suktham". They made a statue of the Goddess by mud on the floor of sand and worshipped it by flowers, incense, fire sacrifices and other methods for satisfying her.

[There is lot of controversy about what is mentioned as "Devi Suktham." It only literally means that which is extremely suitable to praise her greatness. Some people say that this is a manthra from Rig-Veda. Some people say that it is a Sthothra called "Devi Suktham." But majority people are of the opinion that it is the prayer starting with "Namo Devyai Maha Devyai..." in the Fifth Chapter, Sloka Numbers 7-36.]

9. Niraharou yathaharou thanmanaskou samahithou,
Dhadhthsthuthou balinchaiva nija gathra sugukshitham.

They took less food and then no food, concentrated their mind on the Goddess, controlled their senses and offered her an offering made wet by the blood from their bodies.

10. Evam samaradhayatho sthreebhir varshair yathathmano.,
Parithushta jagatdathri prathyaksham praha Chandika.

Thus being worshipped with absolute concentration for three years, that Goddess Chandika, who is the mother of the world, became pleased and appeared before them.

11. Devyuvacha:-
Yath prathayathe twaya bhoopa, thwaya cha kula nandhana,
Mathasthath prapyatham sarvam parithushta daddadmi vaam.

The Goddess told:-
Hey King and Hey good son of a family [Vaisya], both of you get from me what you have prayed for. I am pleased with you and I will give you everything.

12. Markandeya Uvacha:-
Thatho vavre nrupo rajyamavi bramsa janmani,
Athrapi cha nijam rajyam hatha shatru balam balath.

Sage Markandeya told:-
Then the King requested for Kingship even in his next birth as well as his Kingdom in the present birth in which he would be able to destroy the enemy forces.

13. Mamethyahamithi pragna sangavichyuthikarakam,

Then that Vaisya, who had great wisdom with a sense of renunciation, requested for wisdom in which feelings like me and mine will not be there.

14. Devyuavacha:-
Swalpai rahebhir nrupathe, swam rajyam prapsyathe bhavan,
Hathwa ripunaskalitham thava thathra bhavishyathi.

The Goddess told:-
Hey King, you will regain your Kingdom in a few days. There you would destroy your enemies and you will have your Kingdom permanently.

15. Mruthascha bhooya samprapya janma devatdwivaswatha,
Savarniko nama manur bhavan bhuvi bhavishyathi.

You, after giving away this body, would be born again in the world from the Sun God and would become a Manu called "Savarni".

[He would become eighth son of Sun God and would rule over the entire world.]

16. Vaisya varya thwaya yascha varo asmatho abhivanchidha,
Tham prayaschami samsidhai thava gnanam bhavishyathi.

Hey great Vaisya, the boon requested by you from me would be given to you and you would gain wisdom of God and attain salvation.

17. Markandeya uvacha:-
Ithi dathwa thayor deva, yada abilakshitham varam,
Babhoovantharhitha sadhyo bhakthya thabhyam abishtutha.

Sage Makandeya told:-
After thus giving them the boons requested by them and after being worshipped by them with devotion, she became quickly invisible.

18. Evam devya varam labhdhwa suradha kshtyarshabha,
Surya janama samasadhya savarnir bhavitha manu.

Savarnir bhavitha manu.

Thus the Kshatriya [belonging to the caste of Kings], King Suradha, after getting the boon from the Goddess, was born to the Sun God and became a Manu called Savarni.

A Manu called Savarni.
[It is normal to end an epic with a repetition again of the last few words of the epic.]

Ithi Markandeya purane savarnike manwanthare,
Devi Mahatmye,
Suradha vaiysyor vara pradhanam Nama,
Trayodasor adhyaya,

This is the Thirteenth Chapter in Devi Mahatmya dealing with giving boon to Suradha and Vaisya occurring in the Savarnika period of Markandeya Purana.

Appendix-1

Esoteric Significance of the Devi-Mahatmya
By Swami Krishnananda
E-Text Source: www.swami-krishnananda.org

[This Navaratri message was given on 13th October, 1972. A collection of messages by Swamiji during various spiritual festivals including this message can be found in Swamiji's book, "Spiritual Import of Religious Festivals".]

Our longings are fundamentally very deep and cannot be easily satisfied by temporary make shift or day-to-day adjustment of outer circumstances. Our desires are profound; our yearnings are very unintelligible to outer atmosphere of our daily life. We seem to have a root which is deeper than what can be comprehended by our normal understanding of the world. We grow from all sides, and when we long for or desire or yearn or aspire, we do so in a very comprehensive manner. This aspiration of the human being is really the soul's longing for freedom. All our desires are desires of the soul, ultimately. Though they look like sensory desires, mental desires, intellectual desires, social desires, etc., they are, at the bottom, the longing of the soul of the human being, which ramifies itself into various distracted rays through the operations of the mind and the activities of the senses. Our longings are, therefore, capable of being collected into a single essential power, an inward urge, which we may call the longing for freedom. It is freedom that we ask for and it is freedom that anyone asks for. Varieties of longings and multitudes of enterprises in the world can be collected into a single focus of the soul's aspiration for liberation. And this aspiration for liberation is not merely the longing of the human being, but of all that is created anywhere on earth or in heaven. Whether it is the plant or the animal, whether it is a man or a celestial, the aspiration is this much. All longings can be boiled down into the quintessence of the longing for liberation, freedom from all sides and an ultimate supremacy over one's own self in the realisation of this freedom.

The Devi-Mahatmya which, in a majestic poetry in Sanskrit, describes to us the Epic of the march of the human soul to its destination, the realisation of this freedom, is the dramatic aspect of the great worship of the Divine Mother during these nine days of Navaratri, or Dassehra as we call it. The march of the soul is dramatic. It is not a lagging or a crawling but a beautiful, sonorous, musical advent, we may say. This is the beauty of the Devi-Mahatmya. All Epics have this particular character of grandeur, uplifting the emotions, and chastening the intellect of the devotee who goes through them.

The Devi-Mahatmya, which is a part of the Markandeya Purana, contains thirteen chapters which are grouped into three sections known as the Prathama Charitra, Madhyama Charitra and the Uttama Charitra. As in the Bhagavadgita sometimes we are told that the eighteen chapters can be grouped into three sections of teaching, consisting of six chapters in each, the Devi-Mahatmya also, which is an epic counterpart of the methods of the Bhagavadgita in its practical implementations, is capable of a division into three sections. The march of the soul is graduated into three major steps, though there are many minor steps involved in these three major ones. While we have to rise through various rungs of the ladder of evolution, we come to three points or halting places, we may call them, where there is a complete transformation of outlook, attitude and constitution of our being. These threefold transformations of the spiritual being of the aspiring soul are dominated or presided over by three deities known as Maha-Kali, Maha-Lakshmi and Maha-Sarasvati. These three presiding forces are representative of the powers of the spirit within manifesting themselves in an upward ascent towards freedom ultimate, so that in this march of the soul to its freedom, it carries with it everything that is connected with it. The difference between the spiritual march and your march along the road or a highway is this, that while in your march on a roadway, you alone walk and nobody need accompany you, nothing need be connected with you, and you can have a free walk independently; in the spiritual march, it is not such an isolated march, but you carry with you everything that is connected with you. Now, what are the things connected with you that you carry? There are four stages of this relationship. Consciously we are related in a particular manner and subconsciously we are related in another manner altogether. Consciously, we people seated in this hall for example, have a particular sort of relationship among ourselves, but subconsciously our relationships are of a different kind altogether and they need not tally with our conscious relationship. And deeper still, we have a layer where our relationship is more akin to a unity of life than to a diversity of personality. There is a fourth stage which is incapable of any description at all. We do not know whether we are to call it a unity or a diversity, or oneness or otherness. This is the goal towards which the soul is marching. So, in the description of the Devi-Mahatmya, we are carried forward psychologically and spiritually to our destination of the ultimate realisation.

There are three stages of transformation described in the three sections of the Devi-Mahatmya. The first one is where Adi-Sakti awakes Maha-Vishnu who was asleep, so that He may destroy or overcome the original demoniacal forces, Madhu and Kaitabha. The second stage is where the same Sakti manifests Herself as Maha-Lakshmi and overcomes Mahishasura and Raktabija. The third one is where Sumbha and Nisumbha are destroyed by Maha-Sarasvati. And the nine days of worship comprehend these three stages adored in three days of worship, each. The final victory is called Vijaya-Dasami, the tenth day, as you know. That is the day of Victory, where you master the forces of Nature completely and your goal is reached. When you step over nine, you enter into Infinity. Numbers are only nine; you do not have ten numbers. All the arithmetic is within nine numbers only. The whole cosmos is within nine. But when you transcend the nine, you have gone to Infinity, which is beyond cosmic relationship. The lower powers of Nature are like dirt. We call them Mala."Vishnukarna-malodbhuto hantum brahmanamudyato," says the Devi-Mahatmya. The Madhu and Kaitabha, two Rakshasas [demons] are supposed to have come out of the dirt of the ear of Vishnu. The lowest category of opposition is of the nature of dirt, Mala; and psychologically, from the point of view of the seeking soul, this dirt is in the form of Kama, Krodha and Lobha. 'Kama esha krodha esha rajo-guna samudbhavah,''Kamah krodhastatha lobhah tasmat etat trayam tyajet': It is desire and anger born of Rajas; desire, anger and greed - these three therefore should be abandoned, says the Bhagavadgita. These three are the gates to hell. These three are regarded as dirt, because they cover the consciousness in such a way that it appears to be not there at all. It is like painting a thin glass with coal-tar. You cannot see the glass. It is all pitch-dark like clouds. This has to be rubbed off with great effort. When this Mala or dirt is removed, you get into another trouble. Do not think that when you are tentatively a master of Kama, Krodha and Lobha, you are a real master of yourself. "There are more things in heaven and earth than your philosophy dreams of, O Horatio," said Hamlet. So do not think that your philosophy is exhaustive. There are many more things that philosophy cannot comprehend. Kama, Krodha and Lobha are not the only enemies. There are subtler ones, more formidable than these visible foes. As a matter of fact, the subtle invisible enemies are more difficult to overcome than the visible ones. Sometimes an angry man is better than a smiling person. A smiling person is more dangerous than the angry one, because he can have a knife under his armpit. This is what we will face.

When we manage somehow to overcome this Madhu and Kaitabha, Kama and Krodha, we get into the clutches of Mahishasura and Raktabija. They represent the Vikhepa Sakti, the tossing of the mind. Every minute the mind changes its forms which multiply in millions. You read in the Devi-Mahatmya, how Mahishasura changed his form. Now he is an elephant, now he is a buffalo, now he is something else. If you hit him in one form, he comes in another form. And this is your inexhaustible opponent. His energies are incapable of being exhausted. However much you may try to oppose the Vikshepa Sakti, it will manifest in some form or other. This is described in the form of the demon Raktabija, whose drops of blood were seeds of hundreds and thousands of demons like himself coming up. When the Devi severed the head of one Rakshasa, the blood fell on the ground profusely and from that blood, millions cropped up. And when She killed them, again another million cropped up. So there was no end for it. If you cut off one or two desires, the desire is not over. The root is still there. The branches are only severed. Unless the root is dug out, there is no use of merely severing the branches of the tree. So what did the Devi do? She asked Kali to spread her tongue throughout the earth, so that there is no ground at all for the Rakshasas to walk over. They had to walk over the tongue of Kali. So huge it was. And now the Goddess started cutting their heads and when the blood fell, it fell not on the ground but on the tongue of Kali. So she sucked everything. Chariots and horses and demons and everybody entered her mouth. She chewed all chariots into powder. So likewise, we have to adopt a technique of sucking the very root of desires and not merely chop off its branches. Otherwise, desires will take various forms like Mahishasura. When we think that Mahishasura has been killed, he comes as a buffalo, and when the buffalo is attacked, he again comes as an elephant, and if Devi attacks the elephant, he comes as a bull and attacks Her. So, there is no way of overcoming these desires by merely dealing with them from outside by a frontal attack. Their very essence has to be sucked. Because, a desire is not an outward form or an action, it is a tendency within. You may do nothing, and yet you will have desires, because desire is not necessarily an activity. A desireful person need not be very active. He can be sitting quiet, doing nothing, saying nothing, and yet be full of desires. Because, it is a tendency of the mind, an inclination of consciousness, that we call a desire. That can be inside, even if there is outwardly nothing. This is the Vikshepa Sakti - distraction, tossing and the chameleon - attitude of desire - which attacks us, when, with Herculean efforts, we try to destroy or gain control over Kama and Krodha, Madhu and Kaitabha. After Madhu and Kaitabha, we get Mahishasura and Raktabija. Thus Mala and Vikshepa are the primary oppositions in our spiritual pursuit.

Ancient masters have told us that while Mala or dirt of the psychological structure can be removed by Karma Yoga, by unselfish and dedicated service, Vikshepa or distraction of the mind can be removed only by worship of God, by Upasana. While Karma removes Mala, Upasana removes Vikshepa. But even now, we are not fully safe. While Mala might have gone and Vikshepa is not there, we may have a third trouble, namely, a complete oblivion of consciousness. We will have no knowledge of anything as to what is happening. Ajnana or ignorance is a subtler opposing power than its effects in the form of Mala and Vikshepa. Distraction and direct sensual desires are the outer expressions of a subtle ignorance of Truth, Avidya or Ajnana. Why do we desire things? Because, we do not know the nature of Truth. Why does a strong wind blow? Because, the sun is covered over with clouds. The sun is covered by the clouds first, then there is darkness and then a gale, cyclone starts blowing from the north, breaking our umbrellas and uprooting trees. All these happen because the sun does not shine. Even so, when the Atman is covered over by ignorance of its nature, the winds of desire begin to blow, and they come like violent storms. Impetuous is the force of desire. You cannot stand against it, because the whole of Nature gets concentrated in a desire. That is why it is impetuous and uncontrollable. All the powers of Nature get focussed in a desire when it manifests itself, whatever be that desire. So the whole of Nature has to be subdued. You are not to subdue only your individual nature, but the cosmic Nature itself is to be subdued. This is what is depicted in the Epic of the Devi-Mahatmya. It is the subdual, overcoming, transformation of the cosmic Nature in the form of Tamas, Rajas and Sattva. While Mala represents Tamas, Vikshepa represents Rajas.

Now, Sattva is also a Guna, unfortunately. We always praise Sattva and regard it as a very desirable thing. But it is like a transparent glass that is placed between us and the Truth. You can see through it, but you cannot go beyond it. Because, though the glass is transparent, it can obstruct your movement. It is not like a brick-wall, completely preventing your vision, as Tamas does; it is not like a blowing wind which simply tosses you here and there, as Rajas does; it is a plain glass, through which you can have vision of Reality, but you cannot contact Reality nevertheless. How can you contact a thing when there is a glass between you and the thing? Yet you can see it. So they say even Sattva is an obstacle, though it is better than the other two forces, in the sense that through it you can have a vision or an insight into the nature of Reality which transcends even Sattva. There is a glass pane and you can see a mango fruit on the other side of it. You can see it very well, but cannot get it; you cannot grab it. You know the reason. Even Sattva is a subtle medium of obstruction, which acts in a double form - as complacency or satisfaction with what has been achieved, and an ignorance of what is beyond. These two aspects of Sattva are indicated by the two personalities of Sumbha and Nisumbha. They have to be dispelled by the power of higher wisdom, which is Maha-Sarasvati.

Action, contemplation and knowledge are the three stages through which we have to pierce through the veil of Prakriti or three Gunas. And as I mentioned earlier, we are not individual pedestrians on the path. There is no individual movement here. It is all a total movement of everything connected with us and no item in the world is really disconnected from us. Every thread in a cloth is connected with every other thread. When you lift one thread of a cloth, the whole cloth comes up, because of the interconnection of the warp and the woof of the cloth. Likewise, there is an internal interconnection of beings, which prevents any kind of individual effort for the sake of salvation. That is why salvation is universal, it is not individual. When you attain to the Supreme Being, you become the Universal Being. You do not go as a Mr. So-and-so or as a Mrs. So-and-so, there. So the path of Sadhana also is a cosmic effort of the soul, a subtle secret which most Sadhakas are likely to forget. It is not a small, simple, private effort of yours in the closet of your room, but a dynamic activity of your essential personality, internally connected by unforeseen relationships with everything in the cosmos. When you enter the path of the spirit, you have also at the same time entered the path of cosmic relationship. A Sadhaka is, therefore, a cosmic person. A spiritual seeker, an aspirant is a representative of cosmic situation. He is not an individual, though he looks like a person, and his Sadhana is not an individual effort. It is much more than what it appears to be on the surface. It is, as it were, the conversation between Nara and Narayana - Krishna-Arjuna-Samvada, as they call it. You and your God are face to face with each other. In Sadhana, in spiritual effort, you are face to face with your Maker. And the face of the Maker is universal. He is not in one spot, hiding himself in one corner.

So, the dance of the cosmic spirit, in its supernal effort at self-transcendence, is majestically described in the beautifully worded sonorous songs of the Devi-Mahatmya, where we are given a stirring account, a stimulating description of what Maha-Kali did, what Maha-Lakshmi did and what Maha-Sarasvati did in bringing about this evolution, transformation of the whole range of Prakriti from Tamas to Rajas, from Rajas to Sattva and from Sattva to Supreme Vijaya, mastery in the Absolute, God-realisation. All our scriptures, Puranas and Epics, all our ceremonies and celebrations, all our festivals and Jayantis - whatever be the occasion for a religious performance - all this is charged with a spiritual connotation, a significance which is far transcendent to the outer rituals which is involved in their performance. Every thought, every aspiration, every ritual and every duty of ours, every action that we perform automatically becomes a spiritual dedication of the Soul, for the sake of this one single aspiration which it has been enshrining in itself from eternity to eternity. This significance is brought out in all our Epics and Puranas. Whether in the Mahabharata or the Ramayana, whether in the Bhagavad Gita or the Devi-Mahatmya, they tell us the same account in different terminologies and with different emphases. It is always a song of the soul. The Bhagavad Gita is a song of the soul, the Over-soul speaking to the lower soul. Here again, we have a similar account of the actual Sadhana involved in the realisation of this ultimate harmony of the soul with the Over-soul. The spiritual practice of a Sadhaka is, therefore, a confronting of the three forces of Tamas, Rajas and Sattva, gradually, stage by stage, in their cosmic significance, forgetting not for a moment that we are not 'islands'. No man is an island. You must have heard the poet's saying: "A man is not an island." That means he is not surrounded simply by oceans and cut off from things. He is connected with everything. This is the significance we have to read in our practical lives. This is the meaning we have to see and visualise in our personal Sadhana. And when we learn to see the significance of the presence of divinity or the universality of God even in our private actions, we are taken care of by universal forces. We need not bother about even the smallest problem of our life. Even the littlest of our difficulty will be taken care of in a proper manner by the forces that are in the world, provided, of course, that we are able to read the significance of universality even in the most private of our actions, even in the smallest and littlest of our actions. There is no such thing as a little action in the world. Everything is important. Even the most insignificant event is a very important event, ultimately. Because, hidden behind it is the ocean. This significance we have to learn to read. This is, in my humble opinion, what Gurudev Swami Sivanandaji Maharaj meant whenever he said that God-realisation is the goal of life. He was not tired of saying this throughout his life. We can see, in his earlier books especially, that they commence with the sentence: "The Goal of Life is God-realisation." Whatever he had to say in those books, he said afterwards. So, the first thing is to remember that the Goal of Life is God-realisation. Do not forget this. The little petty tensions and turmoils and annoyances and worries and vexations are not the goal of life. They are the obstacles that come on our way, which we have to carefully obviate and go with caution, like a pilgrim who has lost his way in this wilderness of life, and yet confident at the same time that the warmth of the spiritual sun is always energising our personality and that we are never, at any time, any moment of our practice, completely cut off from that source of energy.

So, through the worship of Maha-Kali, Maha-Lakshmi, and Maha-Sarasvati, we worship Mula-Prakriti, Adi-Sakti in her cosmic dance-form of transformation, prosperity and Illumination. In the beginning, what happens to a Sadhaka? There is a necessity of self-transformation. It is all hardship, rubbing and cleaning, washing, sweeping, etc. That is the first stage through the worship of Maha-Kali, who brings about a destruction of all barriers. Then what happens? There is tremendous prosperity. You become a master and a progressive soul commanding all powers, getting everything that you want. This is the second stage. In the first stage, it looked as if you were a poor person, having nothing, very weak. But, when you overcome this weakness, by removing the barrier of Tamas, you become prosperous. Nobody can be as rich as a Yogi, you know. He can command all the powers. By a thought he can invoke all things, and this is Goddess Maha-Lakshmi working. When Maha-Kali has finished her work of destruction of opposition, Maha-Lakshmi comes as prosperity. A great Yogi is also like a royal personality, because of his internal invocations, though unconsciously done, of cosmic powers. When prosperity dawns, it looks as if the whole universe is a heaven. In the first stage, it looked like a hell. Afterwards, in the second stage, it looks like a heaven, when Maha-Lakshmi begins to work. But this also is not sufficient. Knowledge should dawn. It is not heaven that you are asking for. You want the realisation of Truth. Sarasvati will come for help and a flood of light on Truth will be thrown and you will see things as they are. There is no enjoyment, prosperity, richness, wealth or any such thing. It is Truth unconnected with yourself in the beginning, but later on inseparable from yourself. Thus, from opposition to prosperity, from prosperity to enlightenment, and from enlightenment to Self-realisation do we proceed. So, these are the truths esoterically conveyed to us in the Mantras of the Devi-Mahatmya.

Now, this Devi-Mahatmya is not merely an esoteric Epic. It is not only a great spiritual text in the form of occult lessons, occult teachings of which I have given you an outline. But, it is also a great Mantra-Sastra. Every Sloka, every verse of the Devi-Mahatmya is a Mantra by itself. I will tell you how it is a Mantra, by giving only one instance that is the first Sloka itself. 'Savarnih suryatanayo yo manuh Kathyate-shtamah'. This is the first Sloka - savarnih surya-tanayah. It is all a Tantric interpretation and a very difficult thing to understand. But I am giving you only an idea as to what it is all like. Surya represents fire, the fire-principle. Surya-Tanaya means that which is born of the fire-principle. What is it that is born of the fire-principle? It is the seed 'Ra'. According to Tantric esoteric psychology, 'Ram' is the Bija Mantra of Agni. In the word 'Savarnih', 'Varni' means a hook; so add one hook to 'Ram'. Yo manuh kathyate, ashtamah. Eighth letter - What is Manu? It is a letter in Sanskrit. Eight letters are Ya, Ra, La, Va, Sya, Sha, Sa, Ha. The eighth is Ha. Add Ha to it. Ha, Ra and one hook, make 'Hreem'. Savarnih suryo-tanayo yo manuh kathyateshtamah, nisamaya tadutpattim: "You hear the glory of that," the sage says. So, the first verse means: "Now, I shall describe to you the glory of 'Hreem'." This Hreem is the Bija of Devi. But, outwardly it means, "Listen to the story of the King so-and-so, who is the eighth Manu" and all that. Thus in addition to the outer meaning, there is an inner significance of the Mantra. I am giving you only the case of one Mantra. Like this, every Mantra is full of inner significance. And every Mantra is repeated by devotees for some purpose or the other. Especially, the Devi-Mahatmya is recited for averting calamities in life. Catastrophes, calamities and tensions, personal or outward, whatever they be, all these are averted by a regular daily recital of the Devi-Mahatmya. When there is war threatening a country, for example, or pestilence or epidemic spreading everywhere, or any internal tension or anxiety of any kind, the Devi-Mahatmya is to be studied; and it is a very potent remedy prescribed by seers of yore - not only for temporal terrestrial prosperity, but also for the glory of the hereafter, for illumination, for the destruction of Avidya or Ajnana, for overcoming Mala, Vikshepa and Avarana, and to be a fit recipient of the grace of the Almighty. Thus is the outer significance and the inner significance of the Devi-Mahatmya and the special meaning that it has in the life of spiritual seekers or Sadhakas. Glory to God! Glory to Sadhana! Glory to the integral character of spiritual practice! May we be blessed with this illumination, with this wisdom, with the strength to tread the path of the Spirit, to our ultimate Freedom!

Appendix-2

Devi Mahatmya Ashtaka Stotram

Among the sthothras addressed to the mother Goddess Durga, the greatest is perhaps the Devi Mahatmya which is also known as Chandi. This book recounts the story of Durga in her several incarnations. First she came to execute the Madhu and Kaidabha Asuras at the request of Brahma. Then she came to execute the terrible Mahishasura as a result of prayers of all devas and again came to execute the Shumbha and Nishumbha Rakshasas along with their armies. Since reading Devi Mahatmya daily needs a lot of time, this sthothra summarizes the stories recounted in Devi Mahatmya in the form of an octet. It is believed reading this sthothra daily will give on the devotee the same effect as reading Devi Mahatmya itself.

Lakshmeese yoga nidhram prabhajathi bhujaga
Deesa thalpe sadad pad
Vuthpannaou dhanavou thachra vana mala mayangaou
Madhum kaidabham cha
Drustwa bheethasya dhathu stuthibira binutham,
Masu thou nasayantheem
Durgam deveem prabadye sarana maha masesha apadun unmulanaya

In times of yore,
When the Lord of Lakshmi.
Was immersed in the sleep of yoga,
On the awesome bed of the serpent,
And the primeval giants Madhu and Kaidabha,
Came out of his ear wax,
And made Brahma, the creator of all, tremble,
Oh Durga, thou heard his prayers,
And executed them both,
And so I am falling at your feet,
For solving all my problems great.

Yudhe nirjithya daithya stribhuvanamakilam,
Yastha deeyeshu dishnyai,
Shwasthapya swan vidheyan swayamagama Abhasou,
Sakratham vikramena,
Tham saamapthyaptha mithram mahisha mapi niha
Thyasya moordhathi roodam,
Durgam devim prapadhye sarana maha masesha apadan unmoolanya

When the great Giant Mahisha,
Who defeated in war Indra, the Lord of all Devas,
And By his prowess made all the three worlds, his slave,
And appointed his servants to rule over them,
You Durga, executed him along with his army, ministers and friends,
And so I am falling at your feet,
For solving all my problems great.

Viswothpathi pranasa sthithi vihruthi pare,
Devi Gora marari,
Thrasath thratham kulam na punarapi cha maha
Sankadeshwi diseshu,
Avirbhooya purasthadithi chararana namath,
Sarva geervana vargam,
Durgam deveem prapadye sarana maha masesha apadan unmoolnaya.

Hey Goddess Durga, who is engrossed in,
Creation, upkeep and destruction of the universe,
Hey Goddess, who is personification of light,
The Gods and Devas appealed to you,
"You have saved us mother, from the danger posed,
By Great Rakshasas now by this war,
And we pray that you should save
Our progenies in future same as now"
And thou acceded to their request.
And so I am falling at your feet,
For solving all my problems great.

Hanthum Shumbham Nishumbam tridasa gana nutham,
Hemadolam himadri,
Aarudaam vyuda darpan yudhi nihatha vathim,
Dhoomra drik chanda mundane,
Chamundakhyamdhadanam upasamitha maha,
Raktha beejopasargam,
Durgam devim prapadye saranamaha,
Masesha apadan unmulanaya.

Acceding to the prayer of Gods,
Thou came to the snowy mountains,
In a golden swing,
And executed the proud Shumbha and Nishumba Asuras,
After executing Dhoomraksha, Chanda and Munda,
Thou were called and praised as Chamunda,
And thou also executed the great scourge called Raktha Bheeja,
And so I am falling at your feet,
For solving all my problems great.

Brahmesa skanda Narayana kiti,
Narasimhendra Shakthi swa bruthya,
Kruthwa hathwa nisumbam jitha vibutha ganam,
Trasitha sesha lokam,
Eki bhooyada shumbham rana sirasi niha
Tyasithamatha Gadgaam,
Durgam devim prapadye sarana maha maseshapadan moolanaya.

Killed Thou Shumbha,
Who ruled over all devas,
Making the Shakthi* of Brahma,
Skanda, Narayana, Narasimha,
Varaha and Indra as thine assistants,
And then merged all of them within you,
And executed Nishumbha in an awesome war,
And so I am falling at your feet,
For solving all my problems great.
* The innate power within them.

Uthpanna nandajethi swayam avani thale,
Shumbamanyam Nishumbham,
Bramaryakya Arunakhyam punarapi janani,
Durgamakhyam nihanthum,
Bheema, Sakambareethi, truti tharipu Gata,
Raktha danthethi Jaa thaam,
Durgam devim prapadye saranamaha,
Maseshapadan moolanaya,

You were born as daughter to King Nanda in this holy earth,
To execute the Rakshasas of Shumbha and Nishumba,
And also born as a bee to execute the Asura called Aruna,
And again born as the Holy Durga,
To execute the asura called Durgama,
You were famous as Bheema, when you ate away asuras in fury,
You were Known as Sakabhari, when you grew food from your body,
To the starving millions during a great famine,
And also known as Rakthadantha,
Because you ate the asuras Vipra Chitha,
And so I am falling at your feet,
For solving all my problems great.

Tri giunyaanam gunaanaam anusarana kala
Keeli naanavatharai,
Tri lokya trana seelaam dhanuja kula vanee,
Vahnee leela saleelaam,
Deveem sachinma mayeem tham vitharitha vinamath,
Sathree vargaaapavargaam,
Durgam devim prapadye sarana maha masesha apath unmoolanaya.

You are all the three Gunaas rolled in to one,
You play thine divine game in several forms,
You take care of all the three worlds,
As a child’s play thou decimate the asuras,
Like the fury of cyclone in the forest,
You are the personification of all that is good,
To those who bow at your feet in humility,
Thou grantest all that they want here in and after,
And so I am falling at your feet,
For solving all my problems great.
Simharoodam trinethraam kara thala vilasath,
Sankha chakrasi ramyam,
Bhakthabeeshta pradathreem ripu madana kareem,
Sarva lokaika vandhyam,
Nana alankara yuktham sasi yutha makutam,
Syamalangeem krusangeem,
Durgam devim prapadhye saranamaha asesha apath unmoolanya.

She who rides on a lion,
She who has three eyes,
She who carries the conch and the wheel in pretty grace,
She who fulfils requests of her devotees,
She who executes her enemies,
She who is venerated by all the worlds,
She who is dressed in perfection,
She who keeps the moon on her crown,
She who is black in colour,
And She who is tiny.
I am falling at your feet,
For solving all my problems great.

Trayaswa swamin ithi tri bhuvana janani,
Prarthana twayya partha,
Palyanth abhyarthanayam bhagawathi sisava,
Kinnvananya jananya,
Tathubhyam syannamasyethya vanatha vibhdha,
Ahladhi veeksha visargam,
Durgam devim prapadhye saranamaha asesha apath unmoolanya.

"There is no need to request thee, Oh Durga,
To protect and save us,
For does the mother on whom they solely depend,
Ever need such a request,
And So our salutations to thee"
So pray the Gods to thee.
And so I am falling at your feet,
For solving all my problems great.

Etham santha padanthu sthavam akhila vipa,
Jjala thoolana labham,
Hrinmoha dwantha bhanu prathima makhilam,
Sankalpa kalpa dru kalpam,
Dowrgam dowargathya goratha pathu hina kara,
Prakhya mam ho gajendra,
Sroni panchasya desyam Vipula bhayadha
Kaalahitha tharkshya prabhavam.

Let this prayer to the Goddess Durga,
Which is like a wind for cotton bundle of sins,
Like a sun for pitch dark mind,
Like the divine tree granting all wishes,
Like the cool moon for the sweltering heat of poverty,
Like a lion before the elephant herd of sins,
And like the fearsome eagle before the King cobra,
Save us from all dangers,
And let all the devoted chant it always.

Sankalpam
[Announcing as to what and why is being done.]

1. Shuklam baradaram vishnum sasi varnam Chaturbhujam,
Prasanna vadanam dyayeth sarva vignopa santhaye

Dressed in white you are,
Oh, all pervading one,
And glowing with the colour of moon.
With four arms, you are, the all knowing one
I meditate on your ever-smiling face,
And pray, "Remove all obstacles on my way".

2. Do pranayamam.

3. Mamopartha samastha duritha kshaya dwara, sri parameshwara preethyartham, asmakam sarvesham sakutumbanam, kshema, sthirya, veerya, vijaya arogyartham, samastha mangala vyapthyartham,
………………… nakshathre ……………. Rasou jathasya, - sarmana mama [asya yajaamanasya], Sri Jagadamba prasadena, sarvath apan nivruthyartham, sarvabheeshta phala vyapthyartham, dharma Kama moksha chathurvidha phala purushartha sidhyartham, sri Mahakali, Mahalakshmi, Mahasaraswathi prasada sidhyartham, tryanga parayana poorvagam, sri devi mahatmya parayanam karishye.

For removing all my problems and for making Lord Parameshwara happy, for getting happiness stability, valour, victory, health and all good things to me and all people in my family, I [or to my master],…………………born in ………………… star, which is in ………………. Rasi, to get the blessings of the universal mother, to remove all the dangers, to get fulfilled all my desires, to get good materialistic life and salvation, and to get the blessings of Maha Lakshmi, Maha Kali and Maha Saraswathi, am reading the Devi Mahatmya along with the three angas [branches].