Chapter 1 of the Devi Mahatmya has 78 verses in the Markandeya Purana numbering used on this page. It is the whole of the first episode (the prathama charita), and it does two jobs at once. It sets up the frame story of the book, and it tells the first of the three great deeds of the goddess, the defeat of the demons Madhu and Kaitabha.
The chapter is the first of thirteen that make up the Devi Mahatmya, also called the Durga Saptashati or Chandi Path. In the Markandeya Purana the thirteen chapters are numbered 81 to 93, and the verse references on each card below keep that numbering: verse 1.8 here is verse 81.8 of the Purana. See the hub page for how the three episodes fit together.
The frame story
The sage Markandeya has just finished telling his pupil Kraushtuki about the seven earlier Manus, the lords of the ages. He now begins on the eighth, Savarni, the son of the Sun, and says that to understand how Savarni became a Manu you have to understand the goddess. He then goes back to an earlier age and a king named Suratha.
Suratha ruled well, but weaker enemies defeated him, and then his own ministers took his treasury and army. Left with nothing, he rode alone into a forest and came upon the hermitage of the sage Medhas. Near it he met a merchant, Samadhi, whose wife and sons had driven him out to take his money. Both men are in the same strange state. They have lost what they were attached to, they know the people who hurt them do not deserve their affection, and yet their hearts still turn towards them.
They take this question to Medhas (verses 29 to 33): how can people who know better still be pulled along like this? The sage’s answer is the heart of the chapter, and it is gentle. Humans are no different from birds that feed their young when they are hungry themselves. The pull is not a fault of character. It is the work of the great Maya, the goddess as the power that holds the world together and keeps it spinning, and she is also the one who, when she is pleased, gives freedom (verses 34 to 44).
Who is who in this chapter
| Name | Who | Role in the chapter |
|---|---|---|
| Markandeya | The narrator sage | Tells the whole Devi Mahatmya to his pupil Kraushtuki |
| Suratha | A king of the line of Chaitra | Loses his kingdom and asks why he still feels it is his |
| Samadhi | A merchant | Driven out by his family, still loves them |
| Medhas | A sage in a forest hermitage | Answers them with the story of the goddess |
| Yoganidra, Mahamaya | The goddess as the sleep of union and as Maya | Praised by Brahma and wakes Vishnu |
| Brahma, Vishnu | Two of the great gods | Brahma prays, Vishnu fights |
| Madhu and Kaitabha | Two demons | Born from Vishnu's ear wax, they threaten Brahma |
How the chapter moves
- Verses 1 to 17: The frame. Savarni, then King Suratha’s defeat, his flight and his meeting with the merchant.
- Verses 18 to 33: Samadhi tells his story, the king asks his question, and both ask Medhas to explain.
- Verses 34 to 46: Medhas explains that attachment is shared by all living beings and is the work of Mahamaya. The king asks who she is.
- Verses 47 to 52: The sage begins the story. At the end of an age Vishnu lies on the serpent Shesha in the single ocean, in the sleep of Yoganidra. Two demons come out of his ear wax and go for Brahma, who is seated on the lotus from Vishnu’s navel.
- Verses 53 to 67: Brahma’s hymn to the goddess as Yoganidra. He asks her to release Vishnu and to bewilder the two demons.
- Verses 68 to 77: She leaves Vishnu, he wakes, and he fights Madhu and Kaitabha for five thousand years. They are so pleased with the fight that they offer him a boon, and he asks for their deaths. They ask to be killed where there is no water and he lays them across his thigh.
- Verse 78: The sage closes the episode and promises more.
How to read it
It helps to know that the Devi Mahatmya mixes two voices. There is the narrator’s voice, which tells events, and there are the hymns, which speak to the goddess directly. The hymn in this chapter, verses 53 to 66, uses name after name for her. They are not separate goddesses. The point of the list is that everything, from the offerings of a ritual to the night of the universe, is her.
Another thing to keep in view is the phrase “the goddess is eternal, yet is said to be born”. Verses 47 and 48 give the logic of the book. She does not begin to exist when she appears. She appears to accomplish what the gods need, and that appearance is what the world calls a birth.
This page gives each verse in Devanagari with a plain transliteration and a meaning in our own words. The meanings follow the Sanskrit closely and do not add anything the verse does not say.
The text, transliteration and meaning
सावर्णिः सूर्यतनयो यो मनुः कथ्यतेऽष्टमः
निशामय तदुत्पत्तिं विस्तराद् गदतो मम ॥ १.१ ॥
Savarnih suryatanayo yo manuh kathyate'shtamah
Nishamaya tadutpattim vistarad gadato mama
MeaningMarkandeya says: I will tell you how Savarni, the son of the Sun, came to be called the eighth Manu. Listen as I describe in detail how he came to be born.
NoteThe Devi Mahatmya is told by the sage Markandeya, in answer to a question from his pupil Kraushtuki at the end of the previous chapter of the Markandeya Purana about the Manus, the lords of the ages. It begins with the eighth Manu, Savarni, and goes back to his earlier life as a king.
महामायानुभावेन यथा मन्वन्तराधिपः
स बभूव महाभागः सावर्णिस्तनयो रवेः ॥ १.२ ॥
Mahamayanubhavena yatha manvantaradhipah
Sa babhuva mahabhagah savarnistanayo raveh
MeaningThrough the power of the great Maya, the goddess who bewilders and sustains the world, the glorious Savarni, son of the Sun, became the lord of his age.
स्वारोचिषेऽन्तरे पूर्वं चैत्रवंशसमुद्भवः
सुरथो नाम राजाभूत् समस्ते क्षितिमण्डले ॥ १.३ ॥
Svarochishe'ntare purvam chaitravamshasamudbhavah
Suratho nama rajabhut samaste kshitimandale
MeaningLong ago, in the age of the Manu Svarochisha, there was a king named Suratha, born in the line of Chaitra, who ruled the whole earth.
तस्य पालयतः सम्यक् प्रजाः पुत्रानिवौरसान्
बभूवुः शत्रवो भूपाः कोलाविध्वंसिनस्तथा ॥ १.४ ॥
Tasya palayatah samyak prajah putranivaurasan
Babhuvuh shatravo bhupah kolavidhvamsinastatha
MeaningHe guarded his people well, as if they were his own children. Yet enemy kings arose against him, among them the Kola-vidhvamsins.
तस्य तैरभवद् युद्धमतिप्रबलदण्डिनः
न्यूनैरपि स तैर्युद्धे कोलाविध्वंसिभिर्जितः ॥ १.५ ॥
Tasya tairabhavad yuddhamatiprabaladandinah
Nyunairapi sa tairyuddhe kolavidhvamsibhirjitah
MeaningA battle followed. Although the king was very strong and ruled with a firm hand, he was beaten in the fight by those weaker enemies, the Kola-vidhvamsins.
ततः स्वपुरमायातो निजदेशाधिपोऽभवत्
आक्रान्तः स महाभागस्तैस्तदा प्रबलारिभिः ॥ १.६ ॥
Tatah svapuramayato nijadeshadhipo'bhavat
Akrantah sa mahabhagastaistada prabalaribhih
MeaningDefeated, he went back to his own city and kept ruling his own country, but the mighty foes pressed hard upon him.
अमात्यैर्बलिभिर्दुष्टैर्दुर्बलस्य दुरात्मभिः
कोषो बलञ्चापहृतं तत्रापि स्वपुरे ततः ॥ १.७ ॥
Amatyairbalibhirdushtairdurbalasya duratmabhih
Kosho balanchapahritam tatrapi svapure tatah
MeaningHis powerful ministers, wicked and treacherous, took advantage of his weak position and seized his treasury and his army even in his own capital.
ततो मृगयाव्याजेन हृतस्वाम्यः स भूपतिः
एकाकी हयमारुह्य जगाम गहनं वनम् ॥ १.८ ॥
Tato mrigayavyajena hritasvamyah sa bhupatih
Ekaki hayamaruhya jagama gahanam vanam
MeaningStripped of his kingdom, the king rode out alone on a horse into a deep forest, on the pretext of hunting.
स तत्राश्रममद्राक्षीद् द्विजवर्यस्य मेधसः
प्रशान्तश्वापदाकीर्णं मुनिशिष्योपशोभितम् ॥ १.९ ॥
Sa tatrashramamadrakshid dvijavaryasya medhasah
Prashantashvapadakirnam munishishyopashobhitam
MeaningThere he came upon the hermitage of the excellent brahmin Medhas. It was peaceful, full of tame forest animals, and graced by the sage's pupils.
तस्थौ कञ्चित् स कालञ्च मुनिना तेन सत्कृतः
इतश्चैतश्च विचरंस्तस्मिन् मुनिवराश्रमे ॥ १.१० ॥
Tasthau kanchit sa kalancha munina tena satkritah
Itashchaitashcha vicharamstasmin munivarashrame
MeaningThe sage received him with honour, and the king stayed there for a while, wandering here and there in that hermitage.
सोऽचिन्तयत् तदा तत्र ममत्वाकृष्टमानसः
मत्पूर्वैः पालितं पूर्वं मया हीनं पुरं हि तत्
मद्भृत्यैस्तैरसद्वृत्तैर्धर्मतः पाल्यते न वा ॥ १.११ ॥
So'chintayat tada tatra mamatvakrishtamanasah
Matpurvaih palitam purvam maya hinam puram hi tat
Madbhrityaistairasadvrittairdharmatah palyate na va
MeaningOne day he began to brood, drawn on by his sense of ownership: the city my forefathers kept is now lost to me. Are my servants, who lack all honesty, ruling it justly or not?
NoteNotice how the king's thoughts move from the loss of his kingdom to worry about his elephant and his servants. The text is showing attachment (mamatva, the feeling of mine) at work.
न जाने स प्रधानो मे शूरहस्ती सदामदः
मम वैरिवशं यातः कान् भोगानुपलप्स्यते ॥ १.१२ ॥
Na jane sa pradhano me shurahasti sadamadah
Mama vairivasham yatah kan bhoganupalapsyate
MeaningI do not know where my chief elephant is, the brave one always in rut. He has fallen into my enemies' hands. What comforts will he be given?
ये ममानुगता नित्यं प्रसादधनभोजनैः
अनुवृत्तिं ध्रुवं तेऽद्य कुर्वन्त्यन्यमहीभृताम् ॥ १.१३ ॥
Ye mamanugata nityam prasadadhanabhojanaih
Anuvrittim dhruvam te'dya kurvantyanyamahibhritam
MeaningThose who followed me and lived on my favour, wealth and food will surely be serving other kings now.
असम्यग्व्ययशीलैस्तैः कुर्वद्भिः सततं व्ययम्
संचितः सोऽतिदुःखेन क्षयं कोशो गमिष्यति ॥ १.१४ ॥
Asamyagvyayashilaistaih kurvadbhih satatam vyayam
Sanchitah so'tiduhkhena kshayam kosho gamishyati
MeaningSpendthrifts that they are, they will empty the treasury I gathered with such labour, and it will be wasted.
एतच्चान्यच्च सततं चिन्तयामास पार्थिवः
तत्र विप्राश्रमाभ्याशे वैश्यमेकं ददर्श सः ॥ १.१५ ॥
Etachchanyachcha satatam chintayamasa parthivah
Tatra viprashramabhyashe vaishyamekam dadarsha sah
MeaningThe king kept turning over these and other worries. Near the sage's hermitage he saw a merchant.
स पृष्टस्तेन कस्त्वं भोः हेतुश्चागमनेऽत्र कः
सशोक इव कस्मात्त्वं दुर्मना इव लक्ष्यसे ॥ १.१६ ॥
Sa prishtastena kastvam bhoh hetushchagamane'tra kah
Sashoka iva kasmattvam durmana iva lakshyase
MeaningHe asked the man: Who are you, and why have you come here? You look sorrowful and out of spirits. Why is that?
इत्याकर्ण्य वचस्तस्य भूपतेः प्रणयोदितम्
प्रत्युवाच स तं वैश्यः प्रश्रयावनतो नृपम् ॥ १.१७ ॥
Ityakarnya vachastasya bhupateh pranayoditam
Pratyuvacha sa tam vaishyah prashrayavanato nripam
MeaningHearing these kindly words of the king, the merchant answered him with a courteous bow.
समाधिर्नाम वैश्योऽहमुत्पन्नो धनिनां कुले
पुत्रदारैर्निरस्तश्च धनलोभादसाधुभिः ॥ १.१८ ॥
Samadhirnama vaishyo'hamutpanno dhaninam kule
Putradarairnirastashcha dhanalobhadasadhubhih
MeaningThe merchant says: My name is Samadhi, and I was born into a wealthy family. My greedy and wicked sons and wife drove me out for the sake of my money.
NoteThe merchant is named Samadhi here. In the story he is a companion to the king: one lost a kingdom, the other lost his family's love, and both are still held by affection for what they lost.
विहीनश्च धनैर्दारैः पुत्रैरादाय मे धनम्
वनमभ्यागतो दुःखी निरस्तश्चाप्तबन्धुभिः ॥ १.१९ ॥
Vihinashcha dhanairdaraih putrairadaya me dhanam
Vanamabhyagato duhkhi nirastashchaptabandhubhih
MeaningRobbed of my wealth by my wife and sons, who took it all, I came to the forest in grief, cast off by relatives I had trusted.
सोऽहं न वेद्मि पुत्राणां कुशलाकुशलात्मिकाम्
प्रवृत्तिं स्वजनानाञ्च दाराणाञ्चात्र संस्थितः ॥ १.२० ॥
So'ham na vedmi putranam kushalakushalatmikam
Pravrittim svajananancha darananchatra samsthitah
MeaningLiving here, I do not know how my sons, my relatives and my wife are faring, whether well or badly.
किं नु तेषां गृहे क्षेममक्षेमं किं नु साम्प्रतम्
कथं ते किं नु सद्वृत्ताः दुर्वृत्ताः किं नु मे सुताः ॥ १.२१ ॥
Kim nu tesham grihe kshemamakshemam kim nu sampratam
Katham te kim nu sadvrittah durvrittah kim nu me sutah
MeaningAre they comfortable at home now, or in trouble? How are they? Are my sons behaving well or badly?
यैर्निरस्तो भवांल्लुब्धैः पुत्रदारादिभिर्धनैः
तेषु किं भवतः स्नेहमनुबध्नाति मानसम् ॥ १.२२ ॥
Yairnirasto bhavamllubdhaih putradaradibhirdhanaih
Teshu kim bhavatah snehamanubadhnati manasam
MeaningThe king says: You were thrown out by those greedy sons, wife and relatives who wanted your wealth. Why does your heart still cling to them?
एवमेतद्यथा प्राह भवानस्मद्गतं वचः
किं करोमि न बध्नाति मम निष्ठुरतां मनः ॥ १.२३ ॥
Evametadyatha praha bhavanasmadgatam vachah
Kim karomi na badhnati mama nishthuratam manah
MeaningThe merchant says: It is just as you say. But what can I do? My mind will not become hard towards them.
यैः सन्त्यज्य पितृस्नेहं धनलुब्धैर्निराकृतः
पतिस्वजनहार्दं च हार्दि तेष्वेव मे मनः ॥ १.२४ ॥
Yaih santyajya pitrisneham dhanalubdhairnirakritah
Patisvajanahardam cha hardi teshveva me manah
MeaningThose who turned their backs on a father's love, driven by greed for wealth, and who rejected a husband and kin: my heart still goes to them with affection.
किमेतन्नाभिजानामि जानन्नपि महामते
यत्प्रेमप्रवणं चित्तं विगुणेष्वपि बन्धुषु ॥ १.२५ ॥
Kimetannabhijanami janannapi mahamate
Yatpremapravanam chittam viguneshvapi bandhushu
MeaningWise sir, I cannot understand it, though I know better. My mind leans lovingly towards relatives who have shown no goodness.
तेषां कृते मे निःश्वासो दौर्मनस्यं च जायते
करोमि किं यन्न मनस्तेष्वप्रीतिषु निष्ठुरम् ॥ १.२६ ॥
Tesham krite me nihshvaso daurmanasyam cha jayate
Karomi kim yanna manasteshvapritishu nishthuram
MeaningFor their sake I sigh and feel low in spirit. What can I do, when my heart will not turn hard against people who have shown me no love?
ततस्तौ सहितौ विप्र तं मुनिं समुपस्थितौ
समाधिर्नाम वैश्योऽसौ स च पार्थिवसत्तमः ॥ १.२७ ॥
Tatastau sahitau vipra tam munim samupasthitau
Samadhirnama vaishyo'sau sa cha parthivasattamah
MeaningMarkandeya says: Then the two of them, the merchant Samadhi and the excellent king, went together to the sage.
कृत्वा तु तौ यथान्यायं यथार्हं तेन संविदम्
उपविष्टौ कथाः काश्चिच्चक्रतुर्वैश्यपार्थिवौ ॥ १.२८ ॥
Kritva tu tau yathanyayam yatharham tena samvidam
Upavishtau kathah kashchichchakraturvaishyaparthivau
MeaningThey greeted him properly and with due courtesy, sat down, and the merchant and the king began a conversation.
भगवंस्त्वामहं प्रष्टुमिच्छाम्येकं वदस्व तत्
दुःखाय यन्मे मनसः स्वचित्तायत्ततां विना ॥ १.२९ ॥
Bhagavamstvamaham prashtumichchhamyekam vadasva tat
Duhkhaya yanme manasah svachittayattatam vina
MeaningThe king says: Venerable sir, I wish to ask you one thing, and please tell me. My mind suffers because it is not under my own control.
ममत्वं गतराज्यस्य राज्याङ्गेष्वखिलेष्वपि
जानतोऽपि यथाज्ञस्य किमेतन्मुनिसत्तम ॥ १.३० ॥
Mamatvam gatarajyasya rajyangeshvakhileshvapi
Janato'pi yathajnasya kimetanmunisattama
MeaningI have lost my kingdom, yet I still feel it is mine, along with all its parts. I know better, like an ignorant man. Why is this, best of sages?
अयं च निकृतः पुत्रैर्दारैर्भृत्यैस्तथोज्झितः
स्वजनेन च सन्त्यक्तस्तेषु हार्दी तथाप्यति ॥ १.३१ ॥
Ayam cha nikritah putrairdarairbhrityaistathojjhitah
Svajanena cha santyaktasteshu hardi tathapyati
MeaningThis merchant too has been cast out by his sons, wife and servants, and abandoned by his family, yet he still feels affection for them.
एवमेष तथाहं च द्वावप्यत्यन्तदुःखितौ
दृष्टदोषेऽपि विषये ममत्वाकृष्टमानसौ ॥ १.३२ ॥
Evamesha tathaham cha dvavapyatyantaduhkhitau
Drishtadoshe'pi vishaye mamatvakrishtamanasau
MeaningSo he and I are both deeply unhappy. Though we can see the fault in these things, our minds are drawn to them by a sense of ownership.
तत्किमेतन्महाभाग यन्मोहो ज्ञानिनोरपि
ममास्य च भवत्येषा विवेकान्धस्य मूढता ॥ १.३३ ॥
Tatkimetanmahabhaga yanmoho jnaninorapi
Mamasya cha bhavatyesha vivekandhasya mudhata
MeaningHow is it, noble sir, that people who know can be so deluded? This blindness of judgement has come over both of us.
NoteThis is the question the whole book answers: why do even people who know better stay bound? The sage's reply starts at the next verse.
ज्ञानमस्ति समस्तस्य जन्तोर्विषयगोचरे
विषयश्च महाभाग याति चैवं पृथक् पृथक् ॥ १.३४ ॥
Jnanamasti samastasya jantorvishayagochare
Vishayashcha mahabhaga yati chaivam prithak prithak
MeaningThe sage says: Every living creature has some knowledge of the objects around it, though these objects differ from one creature to another.
दिवान्धाः प्राणिनः केचिद्रात्रावन्धास्तथापरे
केचिद् दिवा तथा रात्रौ प्राणिनस्तुल्यदृष्टयः ॥ १.३५ ॥
Divandhah praninah kechidratravandhastathapare
Kechid diva tatha ratrau praninastulyadrishtayah
MeaningSome creatures cannot see by day, some cannot see by night, and others see equally well by day and night.
ज्ञानिनो मनुजाः सत्यं किन्तु ते न हि केवलम्
यतो हि ज्ञानिनः सर्वे पशुपक्षिमृगादयः ॥ १.३६ ॥
Jnanino manujah satyam kintu te na hi kevalam
Yato hi jnaninah sarve pashupakshimrigadayah
MeaningIt is true that human beings have understanding, but they are not alone in it, since animals, birds and beasts have it too.
ज्ञानं च तन्मनुष्याणां यत्तेषां मृगपक्षिणाम्
मनुष्याणां च यत्तेषां तुल्यमन्यत्तथोभयोः ॥ १.३७ ॥
Jnanam cha tanmanushyanam yattesham mrigapakshinam
Manushyanam cha yattesham tulyamanyattathobhayoh
MeaningThe understanding that humans have is the same as the understanding of beasts and birds, and what beasts and birds have is the same as what humans have. In other things the two are alike as well.
ज्ञानेऽपि सति पश्यैतान् पतङ्गाञ्छावचञ्चुषु
कणमोक्षादृतान् मोहात्पीड्यमानानपि क्षुधा ॥ १.३८ ॥
Jnane'pi sati pashyaitan patanganchhavachanchushu
Kanamokshadritan mohatpidyamananapi kshudha
MeaningLook at these birds. Even though they have understanding, they are weighed down by hunger, and in their delusion they put grains in the beaks of their young instead of eating them.
मानुषा मनुजव्याघ्र साभिलाषाः सुतान् प्रति
लोभात्प्रत्युपकाराय नन्वेतान् किं न पश्यसि ॥ १.३९ ॥
Manusha manujavyaghra sabhilashah sutan prati
Lobhatpratyupakaraya nanvetan kim na pashyasi
MeaningHumans, too, tiger among men, long for their children, hoping for something in return. Do you not see this?
तथापि ममतावर्ते मोहगर्ते निपातिताः
महामायाप्रभावेण संसारस्थितिकारिणा ॥ १.४० ॥
Tathapi mamatavarte mohagarte nipatitah
Mahamayaprabhavena samsarasthitikarina
MeaningEven so, they are thrown into the pit of delusion, a whirlpool of attachment, by the power of the great Maya, who keeps the world in motion.
तन्नात्र विस्मयः कार्यो योगनिद्रा जगत्पतेः
महामाया हरेश्चैषा तया संमोह्यते जगत् ॥ १.४१ ॥
Tannatra vismayah karyo yoganidra jagatpateh
Mahamaya hareshchaisha taya sammohyate jagat
MeaningSo do not be surprised. This is the sleep of union, Yoganidra, of the Lord of the world. It is the great Maya of Hari, and by her the whole world is bewildered.
NoteYoganidra is the sleep of union, the sleep the Lord takes at the end of an age. Here it is also the goddess, identified with Maya, the power that makes the world appear and holds people in attachment.
ज्ञानिनामपि चेतांसि देवी भगवती हि सा
बलादाकृष्य मोहाय महामाया प्रयच्छति ॥ १.४२ ॥
Jnaninamapi chetamsi devi bhagavati hi sa
Baladakrishya mohaya mahamaya prayachchhati
MeaningThat holy goddess, the great Maya, takes the minds even of those who know, drags them by force and gives them over to delusion.
तया विसृज्यते विश्वं जगदेतच्चराचरम्
सैषा प्रसन्ना वरदा नृणां भवति मुक्तये ॥ १.४३ ॥
Taya visrijyate vishvam jagadetachcharacharam
Saisha prasanna varada nrinam bhavati muktaye
MeaningBy her this whole world of moving and unmoving things is brought forth. When she is pleased, she grants boons and becomes the cause of liberation for people.
सा विद्या परमा मुक्तेर्हेतुभूता सनातनी
संसारबन्धहेतुश्च सैव सर्वेश्वरेश्वरी ॥ १.४४ ॥
Sa vidya parama mukterhetubhuta sanatani
Samsarabandhahetushcha saiva sarveshvareshvari
MeaningShe is the highest knowledge, the eternal cause of liberation. She is also the cause of bondage to the cycle of births, and she is the sovereign of all sovereigns.
भगवन् का हि सा देवी महामायेति यां भवान्
ब्रवीति कथमुत्पन्ना सा कर्मास्याश्च किं द्विज ॥ १.४५ ॥
Bhagavan ka hi sa devi mahamayeti yam bhavan
Braviti kathamutpanna sa karmasyashcha kim dvija
MeaningThe king says: Venerable sir, who is this goddess you call the great Maya? How did she arise, and what are her deeds, brahmin?
यत्स्वभावा च सा देवी यत्स्वरूपा यदुद्भवा
तत् सर्वं श्रोतुमिच्छामि त्वत्तो ब्रह्मविदां वर ॥ १.४६ ॥
Yatsvabhava cha sa devi yatsvarupa yadudbhava
Tat sarvam shrotumichchhami tvatto brahmavidam vara
MeaningWhat is her nature, her form and her origin? I want to hear all of it from you, the best of those who know the Absolute.
नित्यैव सा जगन्मूर्तिस्तया सर्वमिदं ततम्
तथापि तत्समुत्पत्तिर्बहुधा श्रूयतां मम ॥ १.४७ ॥
Nityaiva sa jaganmurtistaya sarvamidam tatam
Tathapi tatsamutpattirbahudha shruyatam mama
MeaningThe sage says: She is eternal, her form is the world, and this whole universe is spread out by her. Even so, hear from me the many ways in which she comes into being.
देवानां कार्यसिद्ध्यर्थमाविर्भवति सा यदा
उत्पन्नेति तदा लोके सा नित्याप्यभिधीयते ॥ १.४८ ॥
Devanam karyasiddhyarthamavirbhavati sa yada
Utpanneti tada loke sa nityapyabhidhiyate
MeaningWhenever she appears to accomplish the work of the gods, then in the world she is said to be born, although she is eternal.
योगनिद्रां यदा विष्णुर्जगत्येकार्णवीकृते
आस्तीर्य शेषमभजत् कल्पान्ते भगवान् प्रभुः ॥ १.४९ ॥
Yoganidram yada vishnurjagatyekarnavikrite
Astirya sheshamabhajat kalpante bhagavan prabhuh
MeaningWhen, at the end of an age, the world had become one ocean, the Lord Vishnu lay down on the serpent Shesha and took to Yoganidra.
तदा द्वावसुरौ घोरौ विख्यातौ मधुकैटभौ
विष्णुकर्णमलोद्भूतौ हन्तुं ब्रह्माणमुद्यतौ ॥ १.५० ॥
Tada dvavasurau ghorau vikhyatau madhukaitabhau
Vishnukarnamalodbhutau hantum brahmanamudyatau
MeaningThen two terrible demons, famous as Madhu and Kaitabha, who had come out of the wax of Vishnu's ears, set out to kill Brahma.
स नाभिकमले विष्णोः स्थितो ब्रह्मा प्रजापतिः
दृष्ट्वा तावसुरौ चोग्रौ प्रसुप्तं च जनार्दनम् ॥ १.५१ ॥
Sa nabhikamale vishnoh sthito brahma prajapatih
Drishtva tavasurau chograu prasuptam cha janardanam
MeaningBrahma, the lord of creatures, was seated on the lotus that grew from Vishnu's navel. Seeing the two fierce demons, and Vishnu fast asleep,
तुष्टाव योगनिद्रां तामेकाग्रहृदयस्थितः
विबोधनार्थाय हरेर्हरिनेत्रकृतालयाम् ॥ १.५२ ॥
Tushtava yoganidram tamekagrahridayasthitah
Vibodhanarthaya harerharinetrakritalayam
Meaninghe praised Yoganidra with a single-pointed heart, in order to wake Hari. She makes her home in Hari's eyes.
विश्वेश्वरीं जगद्धात्रीं स्थितिसंहारकारिणीम्
निद्रां भगवतीं विष्णोरतुलां तेजसः प्रभुः ॥ १.५३ ॥
Vishveshvarim jagaddhatrim sthitisamharakarinim
Nidram bhagavatim vishnoratulam tejasah prabhuh
MeaningBrahma says: Sovereign of the universe, who holds up the world and carries out its keeping and its ending, the holy Sleep of Vishnu, whose power none can match.
NoteVerses 53 to 66 are Brahma's hymn to the goddess as Yoganidra. It is the first hymn in the book, and it is often printed on its own in recitation books under the name Ratri Sukta. It praises her as the power behind creation, keeping and ending, and behind every quality from memory to patience.
त्वं स्वाहा त्वं स्वधा त्वं हि वषट्कारः स्वरात्मिका
सुधा त्वमक्षरे नित्ये त्रिधा मात्रात्मिका स्थिता ॥ १.५४ ॥
Tvam svaha tvam svadha tvam hi vashatkarah svaratmika
Sudha tvamakshare nitye tridha matratmika sthita
MeaningYou are the offering Svaha, you are the offering Svadha, you are the cry Vashat, and the very soul of the sacred sounds. You are the nectar. In the eternal, imperishable syllable you stand as its three measures.
अर्धमात्रा स्थिता नित्या यानुच्चार्या विशेषतः
त्वमेव सन्ध्या सावित्री त्वं देवि जननी परा ॥ १.५५ ॥
Ardhamatra sthita nitya yanuchcharya visheshatah
Tvameva sandhya savitri tvam devi janani para
MeaningYou are also the half-measure, which cannot be pronounced in particular. You are the twilight prayer Savitri, and you, goddess, are the supreme Mother.
त्वयैतद्धार्यते विश्वं त्वयैतत्सृज्यते जगत्
त्वयैतत्पाल्यते देवि त्वमत्स्यन्ते च सर्वदा ॥ १.५६ ॥
Tvayaitaddharyate vishvam tvayaitatsrijyate jagat
Tvayaitatpalyate devi tvamatsyante cha sarvada
MeaningBy you this whole world is held up, by you the world is created, by you it is kept, and you, goddess, consume it at the end.
विसृष्टौ सृष्टिरूपा त्वं स्थितिरूपा च पालने
तथा संहृतिरूपान्ते जगतोऽस्य जगन्मये ॥ १.५७ ॥
Visrishtau srishtirupa tvam sthitirupa cha palane
Tatha samhritirupante jagato'sya jaganmaye
MeaningAt creation you take the form of creation, in preservation the form of preserving, and at the end of the world you take the form of its dissolution, since you fill the world.
महाविद्या महामाया महामेधा महास्मृतिः
महामोहा च भवती महादेवी महेश्वरी ॥ १.५८ ॥
Mahavidya mahamaya mahamedha mahasmritih
Mahamoha cha bhavati mahadevi maheshvari
MeaningYou are great knowledge, great Maya, great wisdom, great memory, great delusion, the great goddess and the great sovereign.
प्रकृतिस्त्वञ्च सर्वस्य गुणत्रयविभाविनी
कालरात्रिर्महारात्रिर्मोहरात्रिश्च दारुणा ॥ १.५९ ॥
Prakritistvancha sarvasya gunatrayavibhavini
Kalaratrirmaharatrirmoharatrishcha daruna
MeaningYou are the original Nature, who sets out the three qualities. You are the night of time, the great night and the dreadful night of delusion.
त्वं श्रीस्त्वमीश्वरी त्वं ह्रीस्त्वं बुद्धिर्बोधलक्षणा
लज्जा पुष्टिस्तथा तुष्टिस्त्वं शान्तिः क्षान्तिरेव च ॥ १.६० ॥
Tvam shristvamishvari tvam hristvam buddhirbodhalakshana
Lajja pushtistatha tushtistvam shantih kshantireva cha
MeaningYou are Shri, the sovereign, Hri (modesty) and Buddhi, whose mark is awareness. You are also bashfulness, nourishment, contentment, peace and patience.
खड्गिनी शूलिनी घोरा गदिनी चक्रिणी तथा
शङ्खिनी चापिनी बाणभुशुण्डी परिघायुधा ॥ १.६१ ॥
Khadgini shulini ghora gadini chakrini tatha
Shankhini chapini banabhushundi parighayudha
MeaningYou are terrible, bearing sword, spear, club and discus, conch and bow, with arrows, slings and iron bars as your weapons.
सौम्या सौम्यतराशेषसौम्येभ्यस्त्वतिसुन्दरी
परापराणां परमा त्वमेव परमेश्वरी ॥ १.६२ ॥
Saumya saumyatarasheshasaumyebhyastvatisundari
Paraparanam parama tvameva parameshvari
MeaningYet you are gentle, and more gentle than all that is gentle, and very beautiful. You are higher than the high and the low, and you are the supreme sovereign.
यच्च किञ्चित् क्वचिद्वस्तु सदसद्वाखिलात्मिके
तस्य सर्वस्य या शक्तिः सा त्वं किं स्तूयसे मया ॥ १.६३ ॥
Yachcha kinchit kvachidvastu sadasadvakhilatmike
Tasya sarvasya ya shaktih sa tvam kim stuyase maya
MeaningWhatever thing exists anywhere, real or unreal, you are the power of all of it, all-pervading goddess. How can I praise you?
यया त्वया जगत्स्त्रष्टा जगत्पात्यत्ति यो जगत्
सोऽपि निद्रावशं नीतः कस्त्वां स्तोतुमिहेश्वरः ॥ १.६४ ॥
Yaya tvaya jagatstrashta jagatpatyatti yo jagat
So'pi nidravasham nitah kastvam stotumiheshvarah
MeaningThe one who creates, keeps and swallows the world was himself put under your power, to sleep. Who then is fit to praise you?
विष्णुः शरीरग्रहणमहमीशान एव च
कारितास्ते यतोऽतस्त्वां कः स्तोतुं शक्तिमान् भवेत् ॥ १.६५ ॥
Vishnuh shariragrahanamahamishana eva cha
Karitaste yato'tastvam kah stotum shaktiman bhavet
MeaningVishnu, I myself and Shiva too have been made to take bodies by you. So who has the strength to praise you?
सा त्वमित्थं प्रभावैः स्वैरुदारैर्देवि संस्तुता
मोहयैतौ दुराधर्षावसुरौ मधुकैटभौ ॥ १.६६ ॥
Sa tvamittham prabhavaih svairudarairdevi samstuta
Mohayaitau duradharshavasurau madhukaitabhau
MeaningGoddess, you are praised in this way by your own noble powers. Please bewilder these two hard-to-subdue demons, Madhu and Kaitabha.
प्रबोधञ्च जगत्स्वामी नीयतामच्युतो लघु
बोधश्च क्रियतामस्य हन्तुमेतौ महासुरौ ॥ १.६७ ॥
Prabodhancha jagatsvami niyatamachyuto laghu
Bodhashcha kriyatamasya hantumetau mahasurau
MeaningAnd let the lord of the world, the unfallen Vishnu, be woken quickly, and let him be given the wish to kill these two great demons.
एवं स्तुता तदा देवी तामसी तत्र वेधसा
विष्णोः प्रबोधनार्थाय निहन्तुं मधुकैटभौ ॥ १.६८ ॥
Evam stuta tada devi tamasi tatra vedhasa
Vishnoh prabodhanarthaya nihantum madhukaitabhau
MeaningThe sage says: Praised in this way by Brahma, the goddess in her dark, sleep-bringing form went out from Vishnu in order to wake him and to bring about the death of Madhu and Kaitabha.
नेत्रास्यनासिकाबाहुहृदयेभ्यस्तथोरसः
निर्गम्य दर्शने तस्थौ ब्रह्मणोऽव्यक्तजन्मनः ॥ १.६९ ॥
Netrasyanasikabahuhridayebhyastathorasah
Nirgamya darshane tasthau brahmano'vyaktajanmanah
MeaningComing out of Vishnu's eyes, mouth, nose, arms, heart and chest, she stood before Brahma, the unmanifest-born.
उत्तस्थौ च जगन्नाथस्तया मुक्तो जनार्दनः
एकार्णवेऽहिशयनात्ततः स ददृशे च तौ ॥ १.७० ॥
Uttasthau cha jagannathastaya mukto janardanah
Ekarnave'hishayanattatah sa dadrishe cha tau
MeaningFreed by her, Vishnu, the Lord of the world, rose up from his bed on the serpent in the one ocean. Then he saw the two demons.
NoteVishnu wakes only after the goddess leaves his body. The text treats her as the power by which even the Lord sleeps and wakes.
मधुकैटभौ दुरात्मानावतिवीर्यपराक्रमौ
क्रोधरक्तेक्षणावत्तुं ब्रह्माणं जनितोद्यमौ ॥ १.७१ ॥
Madhukaitabhau duratmanavativiryaparakramau
Krodharaktekshanavattum brahmanam janitodyamau
MeaningMadhu and Kaitabha were evil, immensely strong and brave. Their eyes were red with anger and they were bent on devouring Brahma.
समुत्थाय ततस्ताभ्यां युयुधे भगवान् हरिः
पञ्चवर्षसहस्राणि बाहुप्रहरणो विभुः ॥ १.७२ ॥
Samutthaya tatastabhyam yuyudhe bhagavan harih
Panchavarshasahasrani bahupraharano vibhuh
MeaningThe lord Hari rose and fought them for five thousand years, with nothing but his arms for weapons.
तावप्यतिबलोन्मत्तौ महामायाविमोहितौ
उक्तवन्तौ वरोऽस्मत्तो व्रियतामिति केशवम् ॥ १.७३ ॥
Tavapyatibalonmattau mahamayavimohitau
Uktavantau varo'smatto vriyatamiti keshavam
MeaningThey in turn, drunk with strength and bewildered by the great Maya, said to Keshava: Ask a boon from us.
भवेतामद्य मे तुष्टौ मम वध्यावुभावपि
किमन्येन वरेणात्र एतावद्धि वृतं मया ॥ १.७४ ॥
Bhavetamadya me tushtau mama vadhyavubhavapi
Kimanyena varenatra etavaddhi vritam maya
MeaningThe Lord says: Be pleased with me today and let both of you be killed by me. What other boon would I want? This is all I have chosen.
NoteVishnu turns the boon around: he asks that the demons should be killed by him. Their pride is their undoing.
वञ्चिताभ्यामिति तदा सर्वमापोमयं जगत्
विलोक्य ताभ्यां गदितो भगवान् कमलेक्षणः ॥ १.७५ ॥
Vanchitabhyamiti tada sarvamapomayam jagat
Vilokya tabhyam gadito bhagavan kamalekshanah
MeaningThe sage says: Tricked in this way, they looked around and saw that the whole world was water. Then they said to the lotus-eyed Lord:
आवां जहि न यत्रोर्वी सलिलेन परिप्लुता ॥ १.७६ ॥
Avam jahi na yatrorvi salilena paripluta
MeaningKill us where the earth is not covered with water.
तथेत्युक्त्वा भगवता शङ्खचक्रगदाभृता
कृत्वा चक्रेण वै च्छिन्ने जघने शिरसी तयोः ॥ १.७७ ॥
Tathetyuktva bhagavata shankhachakragadabhrita
Kritva chakrena vai chchhinne jaghane shirasi tayoh
MeaningSaying, So be it, the Lord, who bears the conch, discus and club, laid their heads on his thigh and cut them off with his discus.
एवमेषा समुत्पन्ना ब्रह्मणा संस्तुता स्वयम्
प्रभावमस्या देव्यास्तु भूयः शृणु वदामि ते ॥ १.७८ ॥
Evamesha samutpanna brahmana samstuta svayam
Prabhavamasya devyastu bhuyah shrinu vadami te
MeaningSo she came into being, praised by Brahma himself. Now listen again, and I will tell you more of this goddess's power.
NoteThis verse closes the first episode and prepares the second. In the printed recitation books the first episode (prathama charita) is chapter 1 alone.
Chapter summary
Chapter 1 opens with a king and a merchant who have lost everything and are still tied to what they lost. The sage Medhas tells them that this is the work of the great Maya, the goddess as the power that holds all creatures in attachment and also frees them. To show how she works, he tells the story of Vishnu’s sleep at the end of an age, Brahma’s hymn to her as Yoganidra, her leaving Vishnu’s body, and the defeat of Madhu and Kaitabha.
The chapter makes three points that run through the rest of the book. The goddess is eternal and appears only when she is needed. Her power can bind and can free. And the gods themselves depend on her, since even Vishnu sleeps and wakes by her. The story of the two demons ends the first episode. The next chapter begins the second, in which the gods themselves are the ones in need.
Where the other texts differ from the print
The Sanskrit above is the text of the Nirnaya Sagar print, which we read page by page against the page images. The GRETIL e-text of the Markandeya Purana (the Sansknet entry) and Sanskrit Wikisource are used here as witnesses only. This chapter has 78 verses in the Purana numbering.
In 9 verses (1.11, 1.15, 1.31, 1.47, 1.56, 1.63, 1.66, 1.74, 1.76) the print reads differently from the GRETIL e-text in the words, or does not have the verse, beyond the small typing slips listed further down. In each case we follow the print. The other reading is given here so that you can see it. The GRETIL text is quoted with its typing slips already corrected.
- 1.11: the print has सोऽचिन्तयत् तदा तत्र ममत्वाकृष्टमानसः / मत्पूर्वैः पालितं पूर्वं मया हीनं पुरं हि तत् / मद्भृत्यैस्तैरसद्वृत्तैर्धर्मतः पाल्यते न वा. The GRETIL e-text has सोऽचिन्तयत् तदा तत्र ममत्वाकृष्टचेतनः मत्पूर्वैः पालितं पूर्वं मया हीनं पुरं हि तत् मद्भृत्यैस्तैरसद्वृत्तैर्धर्मतः पाल्यते न वा. Wikisource agrees with GRETIL.
- 1.15: the print has एतच्चान्यच्च सततं चिन्तयामास पार्थिवः / तत्र विप्राश्रमाभ्याशे वैश्यमेकं ददर्श सः. The GRETIL e-text has एतच्चान्यच्च सततं चिन्तयामास पार्थिवः तत्र विप्राश्रमाभ्यासे वैश्यमेकं ददर्श सः. Wikisource agrees with GRETIL.
- 1.31: the print has अयं च निकृतः पुत्रैर्दारैर्भृत्यैस्तथोज्झितः / स्वजनेन च सन्त्यक्तस्तेषु हार्दी तथाप्यति. The GRETIL e-text has अयं च निकृतः पुत्रैर्दारैर्भृत्यैस्तथोज्झितः स्वजनेन च सन्त्यक्तस्तेषु हार्दे तथाप्यति. Wikisource agrees with GRETIL.
- 1.47: the print has नित्यैव सा जगन्मूर्तिस्तया सर्वमिदं ततम् / तथापि तत्समुत्पत्तिर्बहुधा श्रूयतां मम. The GRETIL e-text has नित्यैव सा जगन्मूर्तिस्तया सर्वमिदं ततम् तथापि तत्समुत्पत्तिर्बहुधा श्रुयतां मम. Wikisource agrees with GRETIL.
- 1.56: the print has त्वयैतद्धार्यते विश्वं त्वयैतत्सृज्यते जगत् / त्वयैतत्पाल्यते देवि त्वमत्स्यन्ते च सर्वदा. The GRETIL e-text has त्वयैव धार्यते सर्वं त्वयैतत्सृज्यते जगत् त्वयैतत्पाल्यते देवि त्वमत्स्यन्ते च सर्वदा. Wikisource agrees with GRETIL.
- 1.63: the print has यच्च किञ्चित् क्वचिद्वस्तु सदसद्वाखिलात्मिके / तस्य सर्वस्य या शक्तिः सा त्वं किं स्तूयसे मया. The GRETIL e-text has यच्च किञ्चित् क्वचिद्वस्तु सदसद्वाखिलात्मिके तस्य सर्वस्य या शक्तिः सा त्वं किं स्तूयते तदा. Wikisource has यच्च किञ्चित् क्वचिद्वस्तु सदसद्वाखिलात्मिके तस्य सर्वस्य या शिक्तिः सा त्वं किं स्तूयते तदा.
- 1.66: the print has सा त्वमित्थं प्रभावैः स्वैरुदारैर्देवि संस्तुता / मोहयैतौ दुराधर्षावसुरौ मधुकैटभौ. The GRETIL e-text has सा त्वमित्थं प्रभावैः स्वैरुदारैर्देवि संस्तुता मोहयैतौ दुराधर्षावसुरो मधुकैटभौ. Wikisource agrees with GRETIL.
- 1.74: the print has भवेतामद्य मे तुष्टौ मम वध्यावुभावपि / किमन्येन वरेणात्र एतावद्धि वृतं मया. The GRETIL e-text has भवेतामद्य मे तुष्टौ मम वध्यावुभावपि किमन्येन वरेणात्र एतावद्धि वृतं मम. Wikisource agrees with GRETIL.
- 1.76: the print has आवां जहि न यत्रोर्वी सलिलेन परिप्लुता. The GRETIL e-text has आवां जहि न यत्रोर्वी सलिलेन परिप्लुता प्रीतौ स्वस्तव युद्धेन श्लाघ्यस्त्वं मृत्युरावयोः. Wikisource agrees with GRETIL.
Typing slips in the GRETIL e-text, so that you can see exactly what was changed (the print has the corrected form in each):
- 1.8: the GRETIL e-text has भुपतिः, a typing slip; the print has भूपतिः, which we print.
- 1.9: the GRETIL e-text has मुनिश्ष्योपशोभितम्, a typing slip shared with Wikisource; the print has मुनिशिष्योपशोभितम्, which we print.
- 1.19: the GRETIL e-text has निरस्तश्चाप्तबन्धुभैः, a typing slip shared with Wikisource; the print has निरस्तश्चाप्तबन्धुभिः, which we print.
- 1.26: the GRETIL e-text has निः श्वासो, a typing slip shared with Wikisource; the print has निःश्वासो, which we print.
- 1.29: the GRETIL e-text has प्रष्टुमिच्चाम्येकं, a typing slip; the print has प्रष्टुमिच्छाम्येकं, which we print.
- 1.37: the GRETIL e-text has मृगृपक्षिणाम्, a typing slip shared with Wikisource; the print has मृगपक्षिणाम्, which we print.
- 1.41: the GRETIL e-text has हरेश्चैतत्तथा संमोह्यते, a typing slip shared with Wikisource; the print has हरेश्चैषा तया संमोह्यते, which we print.
- 1.61: the GRETIL e-text has खडिगनी, a typing slip shared with Wikisource; the print has खड्गिनी, which we print.
- 1.63: the GRETIL e-text has शिक्तिः, a typing slip shared with Wikisource; the print has शक्तिः, which we print.
- 1.65: the GRETIL e-text has शरीरग्रहणमहामीशान, a typing slip shared with Wikisource; the print has शरीरग्रहणमहमीशान, which we print.
- 1.74: the GRETIL e-text has भवनेतामद्य, a typing slip; the print has भवेतामद्य, which we print.
- 1.75: Wikisource has विलोक्यं; GRETIL and the print have विलोक्य.
- 1.76: the GRETIL e-text has यत्रोर्वो, a typing slip; the print has यत्रोर्वी, which we print.
Wikisource also has a speaker name or an editor’s note written into the verse text in 4 verses (1.22, 1.45, 1.50, 1.53); these are not part of the text and are left out.
Source of the text on this page. The Sanskrit is the text of the Nirnaya Sagar Press edition of the Saptashati (Bombay, Shaka 1839, which is 1917 CE, edited by Vasudev Laxman Shastri Panshikar and published by Tukaram Javaji), read page by page from the scan on archive.org (identifier SaptashatiNirnayaSagarPress, scan pages 106 to 125 for this chapter). We follow the print's readings. We space the words and write the nasals in the usual style of this site, and we do not count that as a difference. The GRETIL e-text of the Markandeya Purana (where this chapter is chapter 81) and Sanskrit Wikisource are used as witnesses only: where they read differently from the print, their readings are listed under the heading above. The print numbers its speaker lines, and its own running count reaches 104 at the end of this chapter; this page keeps the Markandeya Purana numbering, so the verse numbers differ. The transliteration is a simple guide to sound and the meanings are our own wording. See the Devi Mahatmya hub for the full note on sources.