Chapter 11 of the Devi Mahatmya has 51 verses in the Markandeya Purana numbering (chapter 91 of the Purana). It is the second great hymn of the book, after the hymn of chapter 4, and it holds two things that readers often look for: the verse Sarva Mangala Mangalye, which is recited and sung widely in its own right, and the goddess’s promise to be born again in later ages.
The sage Medhas is still telling the story to King Suratha and the merchant Samadhi. Chapter 10 ended with the death of Shumbha and the rejoicing of the gods. The gods now sing to the goddess.
What happens in this chapter
Verse 1 sets the scene: the gods, with Indra and Fire at the head, praise Katyayani because their wish has been fulfilled, their faces like opened lotuses.
Verses 2 to 6 open the hymn with praise of her as the support of the world. She is the earth, and as water she nourishes everything. She is the power of Vishnu and the supreme Maya, all knowledge is her division, and all women are her forms.
Verses 7 to 24 are the Narayani Stuti proper. Almost every verse ends with the same line, Narayani, namo ‘stu te, Narayani, bow to you, and each says in its first lines who she is or what she does. This is the part of the hymn that includes Sarva Mangala Mangalye, which in this numbering is verse 9: auspicious one of all that is auspicious, Shiva, who brings every aim to success, protector, three-eyed Gauri, Narayani, bow to you. Verses 12 to 20 go through the seven mother goddesses and Shivaduti and Chamunda in turn (see the table below), and verses 21 and 22 list forms of her, from Lakshmi and Lajja to Medha and Sarasvati.
Verses 25 to 28 are a short prayer for protection, which asks that her face, spear, bell and sword protect the gods and the world.
Verses 29 to 35 return to praise. When she is pleased she removes all diseases, and when she is displeased she takes away every desired thing (verse 29). She is the one who makes the world wander in the pit of attachment, and she is also the one who protects it in the forest fire and in the middle of the sea (verses 31 and 32). They end with a prayer to be gracious.
Verses 36 to 51 are the goddess’s reply. She offers a boon. The gods ask that she always end the troubles of the three worlds and destroy their enemies. She promises to come again, in the twenty-eighth age of the Manu Vaivasvata, to kill a second Shumbha and Nishumbha, and whenever trouble comes from demons, she will take birth and destroy the enemy (verse 51).
The forms in verses 12 to 20
| Verse | Form addressed | What the verse says of her |
|---|---|---|
| 12 | Brahmani | In a swan-drawn chariot, scattering water with kusha grass |
| 13 | Maheshvari | With trident, moon and snake, riding the great bull |
| 14 | Kaumari | With peacocks and cocks, bearing the great spear |
| 15 | Vaishnavi | With conch, discus, club and the bow Sharnga |
| 16 | Varahi | With the great discus, lifting the earth on her tusk |
| 17 | Narasimhi | In the fierce form of the man-lion |
| 18 | Indrani | With a crown, a thunderbolt and a thousand eyes |
| 19 | Shivaduti | Killer of the very powerful demons, with a great roar |
| 20 | Chamunda | With fangs and a garland of heads, crusher of Munda |
The goddess’s promises
In verses 38 to 51 the goddess names the forms she will take when she comes again, and the reason for each. The names given in these verses are the ones by which she is known in many parts of India.
| Name | How the text says she comes | Verse |
|---|---|---|
| Vindhyavasini (she who lives in the Vindhya mountains) | Born in the house of Nanda the cowherd, from the womb of Yashoda, in the twenty-eighth age of Vaivasvata, to destroy a second Shumbha and Nishumbha | 38 and 39 |
| Raktadantika (the red-toothed) | Comes down in a very terrible form to kill the Danavas of the line of Vipraschitti, her teeth turning red as pomegranate flowers | 40 to 42 |
| Shatakshi (the hundred-eyed) and Shakambhari (bearer of vegetables) | When there is no rain for a hundred years, she is born not from a womb, praised by sages, and looks on them with a hundred eyes, then feeds the world with vegetables from her own body until the rains come | 43 to 46 |
| Durga Devi | Kills the great demon Durgama, and her name becomes Durga | 46 |
| Bhima Devi (the terrible) | Takes a terrible form in the Himalaya to eat the demons and protect the sages | 47 and 48 |
| Bhramari (of the bees) | Takes the form of countless six-footed bees to kill the demon Aruna | 49 and 50 |
This is the text’s own list. The forms that the goddess takes in other parts of the Puranas and in local traditions are many more, and the temples to Vindhyavasini, Shakambhari and the others have their own histories and stories. We follow only what these verses say.
How to read it
The first half of the chapter praises the goddess as the one who is behind everything. The second half says that she will keep returning. The two halves are connected, because it is exactly because she is the support of the world that she comes again each time the world is in danger. Verse 51 states it as a general rule: whenever trouble arises caused by demons, then and then I will come down.
Some readers take the demons here as figures in the story, others as stand-ins for any force that harms the order of the world. The text itself speaks of demons by name, and it does not interpret them.
This page gives each verse in Devanagari with a plain transliteration and a meaning in our own words.
The text, transliteration and meaning
देव्या हते तत्र महासुरेन्द्रे
सेन्द्राः सुरा वह्निपुरोगमास्ताम्
कात्यायनीं तुष्टुवुरिष्टलाभाद्
विकाशिवक्त्राब्जविकासिताशाः ॥ ११.१ ॥
Devya hate tatra mahasurendre
Sendrah sura vahnipurogamastam
Katyayanim tushtuvurishtalabhad
Vikashivaktrabjavikasitashah
MeaningThe sage says: When the goddess had killed the great lord of the demons there, the gods, with Indra and with Fire at their head, praised Katyayani, because their wish had been fulfilled, their faces like opened lotuses and their hopes opened wide.
देवि प्रपन्नार्तिहरे प्रसीद
प्रसीद मातर्जगतोऽखिलस्य
प्रसीद विश्वेश्वरि पाहि विश्वं
त्वमीश्वरी देवि चराचरस्य ॥ ११.२ ॥
Devi prapannartihare prasida
Prasida matarjagato'khilasya
Prasida vishveshvari pahi vishvam
Tvamishvari devi characharasya
MeaningThe gods say: Goddess, you remove the sufferings of those who take refuge in you. Be gracious. Be gracious, Mother of the whole world. Be gracious, sovereign of the universe, and protect the universe. You, goddess, are the sovereign of all that moves and does not move.
NoteThe hymn begins here. Verses 2 to 6 praise the goddess as the support of the world and verse 7 begins the run that ends each time with Narayani namo astu te.
आधारभूता जगतस्त्वमेका
महीस्वरूपेण यतः स्थितासि
अपां स्वरूपस्थितया त्वयैतद्
आप्यायते कृत्स्नमलङ्घ्यवीर्ये ॥ ११.३ ॥
Adharabhuta jagatastvameka
Mahisvarupena yatah sthitasi
Apam svarupasthitaya tvayaitad
Apyayate kritsnamalanghyavirye
MeaningYou alone are the support of the world, for you stand as the earth. By you, in the form of water, all this is nourished, you of unconquerable might.
त्वं वैष्णवी शक्तिरनन्तवीर्या
विश्वस्य बीजं परमासि माया
संमोहितं देवि समस्तमेतत्
त्वं वै प्रसन्ना भुवि मुक्तिहेतुः ॥ ११.४ ॥
Tvam vaishnavi shaktiranantavirya
Vishvasya bijam paramasi maya
Sammohitam devi samastametat
Tvam vai prasanna bhuvi muktihetuh
MeaningYou are the power of Vishnu, of endless strength. You are the seed of the world and the supreme Maya. All this has been bewildered, goddess. When you are gracious you are the cause of liberation on earth.
विद्याः समस्तास्तव देवि भेदाः
स्त्रियः समस्ताः सकला जगत्सु
त्वयैकया पूरितमम्बयैतत्
का ते स्तुतिः स्तव्यपरा परोक्तिः ॥ ११.५ ॥
Vidyah samastastava devi bhedah
Striyah samastah sakala jagatsu
Tvayaikaya puritamambayaitat
Ka te stutih stavyapara paroktih
MeaningAll knowledge, goddess, is your division, and so are all women in all the worlds. By you alone, Mother, all this is filled. What praise could be given to you, since you are beyond all praise and all words?
सर्वभूता यदा देवि भुक्तिमुक्तिप्रदायिनी
त्वं स्तुता स्तुतये का वा भवन्तु परमोक्तयः ॥ ११.६ ॥
Sarvabhuta yada devi bhuktimuktipradayini
Tvam stuta stutaye ka va bhavantu paramoktayah
MeaningWhen you, goddess, who are everything and who grant both enjoyment and liberation, have been praised by us, what other words of praise could be higher?
सर्वस्य बुद्धिरूपेण जनस्य हृदि संस्थिते
स्वर्गापवर्गदे देवि नारायणि नमोऽस्तु ते ॥ ११.७ ॥
Sarvasya buddhirupena janasya hridi samsthite
Svargapavargade devi narayani namo'stu te
MeaningResiding in the heart of every person in the form of understanding, giver of heaven and liberation, goddess Narayani, bow to you.
कलाकाष्ठादिरूपेण परिणामप्रदायिनि
विश्वस्योपरतौ शक्ते नारायणि नमोऽस्तु ते ॥ ११.८ ॥
Kalakashthadirupena parinamapradayini
Vishvasyoparatau shakte narayani namo'stu te
MeaningGiver of change, in the form of the smallest divisions of time, when the world ends you are the power that draws it back, Narayani, bow to you.
सर्वमङ्गलमाङ्गल्ये शिवे सर्वार्थसाधिके
शरण्ये त्र्यम्बके गौरि नारायणि नमोऽस्तु ते ॥ ११.९ ॥
Sarvamangalamangalye shive sarvarthasadhike
Sharanye tryambake gauri narayani namo'stu te
MeaningAuspicious one of all that is auspicious, Shiva, who brings every aim to success, protector, three-eyed Gauri, Narayani, bow to you.
NoteThis is the verse known as Sarva Mangala Mangalye, which is recited and sung on its own. It is the ninth verse of the Narayani Stuti in this numbering.
सृष्टिस्थितिविनाशानां शक्तिभूते सनातनि
गुणाश्रये गुणमये नारायणि नमोऽस्तु ते ॥ ११.१० ॥
Srishtisthitivinashanam shaktibhute sanatani
Gunashraye gunamaye narayani namo'stu te
MeaningPower in creation, preservation and destruction, eternal, home of the qualities and made of the qualities, Narayani, bow to you.
शरणागतदीनार्तपरित्राणपरायणे
सर्वस्यार्तिहरे देवि नारायणि नमोऽस्तु ते ॥ ११.११ ॥
Sharanagatadinartaparitranaparayane
Sarvasyartihare devi narayani namo'stu te
MeaningDevoted to saving the helpless and the distressed who come to you for shelter, remover of the suffering of all, goddess, Narayani, bow to you.
हंसयुक्तविमानस्थे ब्रह्माणीरूपधारिणि
कौशाम्भःक्षरिके देवि नारायणि नमोऽस्तु ते ॥ ११.१२ ॥
Hamsayuktavimanasthe brahmanirupadharini
Kaushambhahksharike devi narayani namo'stu te
MeaningSeated in a chariot yoked with swans, wearing the form of Brahmani, scattering water with kusha grass, goddess, Narayani, bow to you.
त्रिशूलचन्द्राहिधरे महावृषभवाहिनि
माहेश्वरीस्वरूपेण नारायणि नमोऽस्तु ते ॥ ११.१३ ॥
Trishulachandrahidhare mahavrishabhavahini
Maheshvarisvarupena narayani namo'stu te
MeaningBearing trident, moon and snake, riding the great bull, in the form of Maheshvari, Narayani, bow to you.
मयूरकुक्कुटवृते महाशक्तिधरेऽनघे
कौमारीरूपसंस्थाने नारायणि नमोऽस्तु ते ॥ ११.१४ ॥
Mayurakukkutavrite mahashaktidhare'naghe
Kaumarirupasamsthane narayani namo'stu te
MeaningSurrounded by peacocks and cocks, bearing the great spear, flawless, taking the form of Kaumari, Narayani, bow to you.
शङ्खचक्रगदाशार्ङ्गगृहीतपरमायुधे
प्रसीद वैष्णवीरूपे नारायणि नमोऽस्तु ते ॥ ११.१५ ॥
Shankhachakragadasharngagrihitaparamayudhe
Prasida vaishnavirupe narayani namo'stu te
MeaningHolding conch, discus, club and the bow Sharnga, the supreme weapons, be gracious, in the form of Vaishnavi, Narayani, bow to you.
गृहीतोग्रमहाचक्रे दंष्ट्रोद्धृतवसुन्धरे
वराहरूपिणि शिवे नारायणि नमोऽस्तु ते ॥ ११.१६ ॥
Grihitogramahachakre damshtroddhritavasundhare
Varaharupini shive narayani namo'stu te
MeaningHolding the terrible great discus, lifting the earth on your tusk, in the form of the boar, auspicious one, Narayani, bow to you.
नृसिंहरूपेणोग्रेण हन्तुं दैत्यान् कृतोद्यमे
त्रैलोक्यत्राणसहिते नारायणि नमोऽस्तु ते ॥ ११.१७ ॥
Nrisimharupenogrena hantum daityan kritodyame
Trailokyatranasahite narayani namo'stu te
MeaningIn the fierce form of the man-lion, bent on killing demons, protector of the three worlds, Narayani, bow to you.
किरीटिनि महावज्रे सहस्रनयनोज्ज्वले
वृत्रप्राणहरे चैन्द्रि नारायणि नमोऽस्तु ते ॥ ११.१८ ॥
Kiritini mahavajre sahasranayanojjvale
Vritrapranahare chaindri narayani namo'stu te
MeaningWearing a crown, bearing the great thunderbolt, bright with a thousand eyes, taker of Vritra's life, Indrani, Narayani, bow to you.
शिवदूतीस्वरूपेण हतदैत्यमहाबले
घोररूपे महारावे नारायणि नमोऽस्तु ते ॥ ११.१९ ॥
Shivadutisvarupena hatadaityamahabale
Ghorarupe maharave narayani namo'stu te
MeaningIn the form of Shivaduti, killer of the very powerful demons, of terrible form and great roar, Narayani, bow to you.
दंष्ट्राकरालवदने शिरोमालाविभूषणे
चामुण्डे मुण्डमथने नारायणि नमोऽस्तु ते ॥ ११.२० ॥
Damshtrakaralavadane shiromalavibhushane
Chamunde mundamathane narayani namo'stu te
MeaningWith a face made terrible by fangs, adorned with a garland of heads, Chamunda, crusher of Munda, Narayani, bow to you.
लक्ष्मि लज्जे महाविद्ये श्रद्धे पुष्टि स्वधे ध्रुवे
महारात्रि महामाये नारायणि नमोऽस्तु ते ॥ ११.२१ ॥
Lakshmi lajje mahavidye shraddhe pushti svadhe dhruve
Maharatri mahamaye narayani namo'stu te
MeaningLakshmi, Lajja (modesty), great knowledge, faith, nourishment, Svadha, the steady one, the great night, great Maya, Narayani, bow to you.
मेधे सरस्वति वरे भूति बाभ्रवि तामसि
नियते त्वं प्रसीदेशे नारायणि नमोऽस्तु ते ॥ ११.२२ ॥
Medhe sarasvati vare bhuti babhravi tamasi
Niyate tvam prasideshe narayani namo'stu te
MeaningMedha (wisdom), Sarasvati, the best, Bhuti (prosperity), Babhravi, Tamasi, the self-controlled one, be gracious, sovereign, Narayani, bow to you.
Not in the printThe Nirnaya Sagar print does not have this verse. The GRETIL e-text and Sanskrit Wikisource do: सर्वतः पाणिपादान्ते सर्वतोऽक्षिशिरोमुखे; सर्वतः श्रवणघ्राणे नारायणि नमोऽस्तु ते We keep the verse number so that the numbering of the other verses stays the same as on the rest of this site. For reference, the verse means: With hands and feet on every side, with eyes, heads and faces on every side, with ears and noses on every side, Narayani, bow to you.
सर्वस्वरूपे सर्वेशे सर्वशक्तिसमन्विते
भयेभ्यस्त्राहि नो देवि दुर्गे देवि नमोऽस्तु ते ॥ ११.२४ ॥
Sarvasvarupe sarveshe sarvashaktisamanvite
Bhayebhyastrahi no devi durge devi namo'stu te
MeaningOf every form, sovereign of all, endowed with all power, save us from fears, goddess Durga, bow to you.
NoteThis verse ends the run of Narayani verses and begins the short prayer for protection that follows.
एतत्ते वदनं सौम्यं लोचनत्रयभूषितम्
पातु नः सर्वभूतेभ्यः कात्यायनि नमोऽस्तु ते ॥ ११.२५ ॥
Etatte vadanam saumyam lochanatrayabhushitam
Patu nah sarvabhutebhyah katyayani namo'stu te
MeaningMay this gentle face of yours, adorned with three eyes, protect us from all creatures that would harm us. Katyayani, bow to you.
ज्वालाकरालमत्युग्रमशेषासुरसूदनम्
त्रिशूलं पातु नो भीतेर्भद्रकालि नमोऽस्तु ते ॥ ११.२६ ॥
Jvalakaralamatyugramasheshasurasudanam
Trishulam patu no bhiterbhadrakali namo'stu te
MeaningMay your spear, terrible with flames, very fierce, destroyer of all demons, protect us from fear. Bhadrakali, bow to you.
हिनस्ति दैत्यतेजांसि स्वनेनापूर्य या जगत्
सा घण्टा पातु नो देवि पापेभ्यो नः सुतानिव ॥ ११.२७ ॥
Hinasti daityatejamsi svanenapurya ya jagat
Sa ghanta patu no devi papebhyo nah sutaniva
MeaningMay that bell, goddess, which fills the world with its sound and destroys the might of the demons, protect us from sins as a mother protects her children.
असुरासृग्वसापङ्कचर्चितस्ते करोज्ज्वलः
शुभाय खड्गो भवतु चण्डिके त्वां नता वयम् ॥ ११.२८ ॥
Asurasrigvasapankacharchitaste karojjvalah
Shubhaya khadgo bhavatu chandike tvam nata vayam
MeaningMay your sword, bright in your hand and smeared with the blood, fat and mud of demons, be for our good. Chandika, we bow to you.
रोगानशेषानपहंसि तुष्टा
रुष्टा तु कामान् सकलानभीष्टान्
त्वामाश्रितानां न विपन्नराणां
त्वामाश्रिता ह्याश्रयतां प्रयान्ति ॥ ११.२९ ॥
Roganasheshanapahamsi tushta
Rushta tu kaman sakalanabhishtan
Tvamashritanam na vipannaranam
Tvamashrita hyashrayatam prayanti
MeaningWhen pleased you remove all diseases, and when displeased you take away all desired things. For those who have taken refuge in you, no calamity comes, and those who take refuge in you become a refuge for others.
एतत्कृतं यत्कदनं त्वयाद्य
धर्मद्विषां देवि महासुराणाम्
रूपैरनेकैर्बहुधात्ममूर्तिं
कृत्वाम्बिके तत्प्रकरोति कान्या ॥ ११.३० ॥
Etatkritam yatkadanam tvayadya
Dharmadvisham devi mahasuranam
Rupairanekairbahudhatmamurtim
Kritvambike tatprakaroti kanya
MeaningThis slaughter of the great demons, the enemies of dharma, that you have carried out today, who else, Ambika, would do it, having taken many forms in many ways from her own body?
विद्यासु शास्त्रेषु विवेकदीपेष्व्
आद्येषु वाक्येषु च का त्वदन्या
ममत्वगर्तेऽतिमहान्धकारे
विभ्रामयस्येतदतीव विश्वम् ॥ ११.३१ ॥
Vidyasu shastreshu vivekadipeshv
Adyeshu vakyeshu cha ka tvadanya
Mamatvagarte'timahandhakare
Vibhramayasyetadativa vishvam
MeaningIn the sciences and the scriptures, in the lamps that show discernment, and in the ancient sayings, who is there other than you? Yet you make this world wander in the great darkness, the pit of the feeling of mine.
NoteThe goddess is called both the one who makes the world wander in darkness and the only source of knowledge. The hymn's point is that the same power binds and frees, as in chapter 1.
रक्षांसि यत्रोग्रविषाश्च नागा
यत्रारयो दस्युबलानि यत्र
दावानलो यत्र तथाब्धिमध्ये
तत्र स्थिता त्वं परिपासि विश्वम् ॥ ११.३२ ॥
Rakshamsi yatrogravishashcha naga
Yatrarayo dasyubalani yatra
Davanalo yatra tathabdhimadhye
Tatra sthita tvam paripasi vishvam
MeaningWhere there are demons and snakes with fierce poison, where there are enemies and bands of robbers, where there is forest fire, or in the middle of the sea, there you stand and protect the world.
विश्वेश्वरि त्वं परिपासि विश्वं
विश्वात्मिका धारयसीह विश्वम्
विश्वेशवन्द्या भवती भवन्ति
विश्वाश्रया ये त्वयि भक्तिनम्राः ॥ ११.३३ ॥
Vishveshvari tvam paripasi vishvam
Vishvatmika dharayasiha vishvam
Vishveshavandya bhavati bhavanti
Vishvashraya ye tvayi bhaktinamrah
MeaningSovereign of the universe, you protect the universe. As the soul of the universe, you uphold it. Worthy of the worship of the lords of the universe, those who bow before you in devotion become refuges of the universe.
देवि प्रसीद परिपालय नोऽरिभीतेर्
नित्यं यथासुरवधादधुनैव सद्यः
पापानि सर्वजगतां प्रशमं नयाशु
उत्पातपाकजनितांश्च महोपसर्गान् ॥ ११.३४ ॥
Devi prasida paripalaya no'ribhiter
Nityam yathasuravadhadadhunaiva sadyah
Papani sarvajagatam prashamam nayashu
Utpatapakajanitamshcha mahopasargan
MeaningGoddess, be gracious. Protect us always, as you have just now, from the fear of enemies, as you did by killing the demons. And quickly bring peace to the sins of all the worlds and to the great calamities that come from omens and their fruits.
प्रणतानां प्रसीद त्वं देवि विश्वार्तिहारिणि
त्रैलोक्यवासिनामीड्ये लोकानां वरदा भव ॥ ११.३५ ॥
Pranatanam prasida tvam devi vishvartiharini
Trailokyavasinamidye lokanam varada bhava
MeaningBe gracious to those who bow to you, goddess, remover of the world's distress. Worthy of praise by the dwellers of the three worlds, be a giver of boons to the worlds.
वरदाहं सुरगणा वरं यन्मनसेच्छथ
तं वृणुध्वं प्रयच्छामि जगतामुपकारकम् ॥ ११.३६ ॥
Varadaham suragana varam yanmanasechchhatha
Tam vrinudhvam prayachchhami jagatamupakarakam
MeaningThe goddess says: I am a giver of boons, hosts of gods. Choose the boon you wish for in your minds. I give it, since it benefits the worlds.
NoteThe goddess speaks from here to the end of the chapter. Her promise to return, and the list of forms she will take, run through verse 51.
सर्वबाधाप्रशमनं त्रैलोक्यस्याखिलेश्वरि
एवमेव त्वया कार्यमस्मद्वैरिविनाशनम् ॥ ११.३७ ॥
Sarvabadhaprashamanam trailokyasyakhileshvari
Evameva tvaya karyamasmadvairivinashanam
MeaningThe gods say: Sovereign of all, you should, in just this way, put an end to every trouble of the three worlds and destroy our enemies.
वैवस्वतेऽन्तरे प्राप्ते अष्टाविंशतिमे युगे
शुम्भो निशुम्भश्चैवान्यावुत्पत्स्येते महासुरौ ॥ ११.३८ ॥
Vaivasvate'ntare prapte ashtavimshatime yuge
Shumbho nishumbhashchaivanyavutpatsyete mahasurau
MeaningThe goddess says: In the twenty-eighth age of the Manu Vaivasvata, two other great demons, Shumbha and Nishumbha, will be born.
NoteThis is the first of her promises of future births. The text names the age, the twenty-eighth of the Manu Vaivasvata, which is the age we live in by the Puranic reckoning.
नन्दगोपगृहे जाता यशोदागर्भसम्भवा
ततस्तौ नाशयिष्यामि विन्ध्याचलनिवासिनी ॥ ११.३९ ॥
Nandagopagrihe jata yashodagarbhasambhava
Tatastau nashayishyami vindhyachalanivasini
MeaningThen, born in the house of Nanda the cowherd, from the womb of Yashoda, living in the Vindhya mountains, I will destroy those two.
पुनरप्यतिरौद्रेण रूपेण पृथिवीतले
अवतीर्य हनिष्यामि वैप्रचित्तांश्च दानवान् ॥ ११.४० ॥
Punarapyatiraudrena rupena prithivitale
Avatirya hanishyami vaiprachittamshcha danavan
MeaningAnd once more I will come down to the earth in a very terrible form and kill the Danavas of the line of Vipraschitti.
भक्षयन्त्याश्च तानुग्रान् वैप्रचित्तान्महासुरान्
रक्ता दन्ता भविष्यन्ति दाडिमीकुसुमोपमाः ॥ ११.४१ ॥
Bhakshayantyashcha tanugran vaiprachittanmahasuran
Rakta danta bhavishyanti dadimikusumopamah
MeaningAnd as I eat those fierce great demons of the line of Vipraschitti, my teeth will turn red, like the flowers of the pomegranate.
ततो मां देवताः स्वर्गे मर्त्यलोके च मानवाः
स्तुवन्तो व्याहरिष्यन्ति सततं रक्तदन्तिकाम् ॥ ११.४२ ॥
Tato mam devatah svarge martyaloke cha manavah
Stuvanto vyaharishyanti satatam raktadantikam
MeaningThen the gods in heaven and humans in the world of mortals will praise me and will always call me Raktadantika, she of the red teeth.
भूयश्च शतवार्षिक्यामनावृष्ट्यामनम्भसि
मुनिभिः संस्मृता भूमौ संभविष्याम्ययोनिजा ॥ ११.४३ ॥
Bhuyashcha shatavarshikyamanavrishtyamanambhasi
Munibhih samsmrita bhumau sambhavishyamyayonija
MeaningAnd again, when there is no rain for a hundred years, no water, I will be born on the earth, not born from a womb, remembered by the sages.
ततः शतेन नेत्राणां निरीक्षिष्यामि यन्मुनीन्
कीर्तयिष्यन्ति मनुजाः शताक्षीमिति मां ततः ॥ ११.४४ ॥
Tatah shatena netranam nirikshishyami yanmunin
Kirtayishyanti manujah shatakshimiti mam tatah
MeaningThen I will look at the sages with a hundred eyes, and so people will celebrate me as Shatakshi, the hundred-eyed.
ततोऽहमखिलं लोकमात्मदेहसमुद्भवैः
भरिष्यामि सुराः शाकैरावृष्टेः प्राणधारकैः ॥ ११.४५ ॥
Tato'hamakhilam lokamatmadehasamudbhavaih
Bharishyami surah shakairavrishteh pranadharakaih
MeaningThen, gods, I will feed the whole world with vegetables born from my own body, which sustain life, until the rains come.
शाकम्भरीति विख्यातिं तदा यास्याम्यहं भुवि
तत्रैव च वधिष्यामि दुर्गमाख्यं महासुरम्
दुर्गा देवीति विख्यातं तन्मे नाम भविष्यति ॥ ११.४६ ॥
Shakambhariti vikhyatim tada yasyamyaham bhuvi
Tatraiva cha vadhishyami durgamakhyam mahasuram
Durga deviti vikhyatam tanme nama bhavishyati
MeaningI will then become famous on the earth as Shakambhari. And there I will kill the great demon named Durgama. My name will be famous as Durga Devi.
NoteThe name Durga is explained here as coming from the killing of the demon Durgama, which is the text's own explanation of the name.
पुनश्चाहं यदा भीमं रूपं कृत्वा हिमाचले
रक्षांसि भक्षयिष्यामि मुनीनां त्राणकारणात् ॥ ११.४७ ॥
Punashchaham yada bhimam rupam kritva himachale
Rakshamsi bhakshayishyami muninam tranakaranat
MeaningAnd again, when I take a terrible form in the Himalaya to eat the demons for the protection of the sages,
तदा मां मुनयः सर्वे स्तोष्यन्त्यानम्रमूर्तयः
भीमा देवीति विख्यातं तन्मे नाम भविष्यति ॥ ११.४८ ॥
Tada mam munayah sarve stoshyantyanamramurtayah
Bhima deviti vikhyatam tanme nama bhavishyati
Meaningthen all the sages will praise me, bowing, and my name will be famous as Bhima Devi.
यदारुणाख्यस्त्रैलोक्ये महाबाधां करिष्यति
तदाहं भ्रामरं रूपं कृत्वासंख्येयषट्पदम् ॥ ११.४९ ॥
Yadarunakhyastrailokye mahabadham karishyati
Tadaham bhramaram rupam kritvasankhyeyashatpadam
MeaningWhen the demon called Aruna will bring great trouble in the three worlds, then I will take a form of bees, countless six-footed ones,
त्रैलोक्यस्य हितार्थाय वधिष्यामि महासुरम्
भ्रामरीति च मां लोकास्तदा स्तोष्यन्ति सर्वतः ॥ ११.५० ॥
Trailokyasya hitarthaya vadhishyami mahasuram
Bhramariti cha mam lokastada stoshyanti sarvatah
Meaningand, for the good of the three worlds, kill the great demon. Everyone will then praise me, calling me Bhramari.
इत्थं यदा यदा बाधा दानवोत्था भविष्यति
तदा तदावतीर्याहं करिष्याम्यरिसंक्षयम् ॥ ११.५१ ॥
Ittham yada yada badha danavottha bhavishyati
Tada tadavatiryaham karishyamyarisankshayam
MeaningSo, whenever trouble arises caused by demons, then and then I will come down and bring about the destruction of the enemy.
NoteThe general rule of the whole book: whenever trouble comes from demons, she will come. This is the verse devotees most often cite when they speak of the goddess's promise.
Chapter summary
The gods praise the goddess as the support of the world, as Maya and as every kind of knowledge, and then address her as Narayani in a run of verses that ends each time with a bow. The verses go through the seven mothers, Shivaduti and Chamunda, and list her as Lakshmi, modesty, wisdom and Sarasvati. They ask her to protect them with her face, spear, bell and sword.
The goddess offers a boon, and the gods ask that she end all trouble in the three worlds. She promises to be born again as Vindhyavasini to kill a second Shumbha and Nishumbha, and in other ages as Raktadantika, Shatakshi, Shakambhari, Durga, Bhima and Bhramari. Whenever trouble comes from demons, she says, she will come and destroy the enemy. The next chapter is her own account of the benefits of this book.
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 51 verses in the Purana numbering.
In 17 verses (11.1, 11.3, 11.6, 11.8, 11.14, 11.21, 11.23, 11.25, 11.26, 11.31, 11.33, 11.35, 11.36, 11.40, 11.41, 11.43, 11.50) 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.
- 11.1: the print has देव्या हते तत्र महासुरेन्द्रे / सेन्द्राः सुरा वह्निपुरोगमास्ताम् / कात्यायनीं तुष्टुवुरिष्टलाभाद् / विकाशिवक्त्राब्जविकासिताशाः. The GRETIL e-text has देव्या हते तत्र महासुरेन्द्रे सेन्द्राः सुरा वह्निपुरोगमास्ताम् कात्यायनीं तुष्टुवुरिष्टलाभाद् विकाशिवक्त्राब्जविकाशिताशाः. Wikisource agrees with GRETIL.
- 11.3: the print has आधारभूता जगतस्त्वमेका / महीस्वरूपेण यतः स्थितासि / अपां स्वरूपस्थितया त्वयैतद् / आप्यायते कृत्स्नमलङ्घ्यवीर्ये. The GRETIL e-text has आधारभूता जगतस्त्वमेका महीस्वरूपेण यतः स्थितासि अपां स्वरूपस्थितया त्वयैतद् आप्याय्यते कृत्स्नमलङ्घ्यवीर्ये. Wikisource has आधारभूता जगतस्त्वमेका महीस्वरूपेण यतः स्थितासि अपां स्वरूपस्थितया त्वयैतद् आप्याय्यते कृत्स्त्रमलङ्घ्यवीर्ये.
- 11.6: the print has सर्वभूता यदा देवि भुक्तिमुक्तिप्रदायिनी / त्वं स्तुता स्तुतये का वा भवन्तु परमोक्तयः. The GRETIL e-text has सर्वभूता यदा देवी स्वर्गमुक्तिप्रदायिनी त्वं स्तुता स्तुतये का वा भवन्तु परमोक्तयः. Wikisource agrees with GRETIL.
- 11.8: the print has कलाकाष्ठादिरूपेण परिणामप्रदायिनि / विश्वस्योपरतौ शक्ते नारायणि नमोऽस्तु ते. The GRETIL e-text has कलाकाष्ठादिरूपेण परिणामप्रदायिनी विश्वस्योपरतौ शक्ते नारायणि नमोऽस्तु ते. Wikisource agrees with GRETIL.
- 11.14: the print has मयूरकुक्कुटवृते महाशक्तिधरेऽनघे / कौमारीरूपसंस्थाने नारायणि नमोऽस्तु ते. The GRETIL e-text has मयूरकुक्कुटवृते महाशक्तिधरेऽमघे कौमारीरूपसंस्थाने नारायणि नमोऽस्तु ते. Wikisource agrees with GRETIL.
- 11.21: the print has लक्ष्मि लज्जे महाविद्ये श्रद्धे पुष्टि स्वधे ध्रुवे / महारात्रि महामाये नारायणि नमोऽस्तु ते. The GRETIL e-text has लक्ष्मि लज्जे महाविद्ये श्रद्धे पुष्टे स्वधे ध्रुवे महारात्रे महामाये नारायणि नमोऽस्तु ते. Wikisource agrees with GRETIL.
- 11.23: the print does not have this verse. The GRETIL e-text has सर्वतः पाणिपादान्ते सर्वतोऽक्षिशिरोमुखे सर्वतः श्रवणघ्राणे नारायणि नमोऽस्तु ते. Wikisource agrees.
- 11.25: the print has एतत्ते वदनं सौम्यं लोचनत्रयभूषितम् / पातु नः सर्वभूतेभ्यः कात्यायनि नमोऽस्तु ते. The GRETIL e-text has एतत्ते वदनं सौम्यं लोचनत्रयभूषितम् पातु नः सर्वभीतिभ्यः कात्यायनि नमोऽस्तु ते. Wikisource agrees with GRETIL.
- 11.26: the print has ज्वालाकरालमत्युग्रमशेषासुरसूदनम् / त्रिशूलं पातु नो भीतेर्भद्रकालि नमोऽस्तु ते. The GRETIL e-text has ज्वालाकरालमत्युग्रमशेषासुरशूदनम् त्रिशूलं पातु नो भीतेर्भद्रकालि नमोऽस्तु ते. Wikisource agrees with GRETIL.
- 11.31: the print has विद्यासु शास्त्रेषु विवेकदीपेष्व् / आद्येषु वाक्येषु च का त्वदन्या / ममत्वगर्तेऽतिमहान्धकारे / विभ्रामयस्येतदतीव विश्वम्. The GRETIL e-text has विद्यासु शास्त्रेषु विवेकदीपेष्व् आद्येषु वाक्येषु च का त्वदन्या ममत्वगर्तेऽतिमहान्धकारे विभ्रामयत्येतदतीव विश्वम्. Wikisource agrees with GRETIL.
- 11.33: the print has विश्वेश्वरि त्वं परिपासि विश्वं / विश्वात्मिका धारयसीह विश्वम् / विश्वेशवन्द्या भवती भवन्ति / विश्वाश्रया ये त्वयि भक्तिनम्राः. The GRETIL e-text has विश्वेश्वरि त्वं परिपासि विश्वं विश्वात्मिका धारयसीति विश्वम् विश्वेशवन्द्या भवती भवन्ति विश्वाश्रया ये त्वयि भक्तिनम्राः. Wikisource agrees with GRETIL.
- 11.35: the print has प्रणतानां प्रसीद त्वं देवि विश्वार्तिहारिणि / त्रैलोक्यवासिनामीड्ये लोकानां वरदा भव. The GRETIL e-text has प्रणतानां प्रसीद त्वं देवि विश्वार्तिहारिणी त्रैलोक्यवासिनामीड्ये लोकानां वरदा भव. Wikisource agrees with GRETIL.
- 11.36: the print has वरदाहं सुरगणा वरं यन्मनसेच्छथ / तं वृणुध्वं प्रयच्छामि जगतामुपकारकम्. The GRETIL e-text has वरदाहं सुरगण वरं यन्मनसेच्छथ तं वृणुध्वं प्रयच्छामि जगतामुपकारकम्. Wikisource has ; श्रीदेव्युवाच वरदाहं सुरगण वरं यन्मनसेच्छथ तं वृणुध्वं प्रयच्छामि जगतामुपकारकम्.
- 11.40: the print has पुनरप्यतिरौद्रेण रूपेण पृथिवीतले / अवतीर्य हनिष्यामि वैप्रचित्तांश्च दानवान्. The GRETIL e-text has पुनरप्यतिरौद्रेण रूपेण पृथिवीतले अवतीर्य हनिष्यामि वैप्रचित्तांस्तु दानवान्. Wikisource agrees with GRETIL.
- 11.41: the print has भक्षयन्त्याश्च तानुग्रान् वैप्रचित्तान्महासुरान् / रक्ता दन्ता भविष्यन्ति दाडिमीकुसुमोपमाः. The GRETIL e-text has भक्षयन्त्याश्च तानुग्रान् वैप्रचित्तान् सुदानवान् रक्ता दन्ता भविष्यन्ति दाडिमीकुसुमोपमाः. Wikisource agrees with GRETIL.
- 11.43: the print has भूयश्च शतवार्षिक्यामनावृष्ट्यामनम्भसि / मुनिभिः संस्मृता भूमौ संभविष्याम्ययोनिजा. The GRETIL e-text has भूयश्च शतवार्षिक्यामनावृष्ट्यामनम्भसि मुनिभिः संस्तुता भूमौ संभविष्याम्ययोनिजा. Wikisource agrees with GRETIL.
- 11.50: the print has त्रैलोक्यस्य हितार्थाय वधिष्यामि महासुरम् / भ्रामरीति च मां लोकास्तदा स्तोष्यन्ति सर्वतः. The GRETIL e-text has त्रैलोक्यस्य हितार्थाय वधिष्यामि महासुरम् भ्रामरीति च मां चोकास्तदा स्तोष्यन्ति सर्वतः. 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):
- 11.3: the GRETIL e-text has कृत्स्त्रमलङ्घ्यवीर्ये, a typing slip shared with Wikisource; the print has कृत्स्नमलङ्घ्यवीर्ये, which we print.
- 11.4: the GRETIL e-text has तेवं वै, a typing slip shared with Wikisource; the print has त्वं वै, which we print.
- 11.12: the GRETIL e-text has कौशाम्भः क्षरिके, a typing slip shared with Wikisource; the print has कौशाम्भःक्षरिके, which we print.
- 11.26: the GRETIL e-text has नमोऽस्तुते, a typing slip shared with Wikisource; the print has नमोऽस्तु ते, which we print.
- 11.30: the GRETIL e-text has बहुधाऽत्ममूर्ति, a typing slip shared with Wikisource; the print has बहुधात्ममूर्तिं, which we print.
- 11.34: the GRETIL e-text has नोऽपरिभीतेर्, a typing slip shared with Wikisource; the print has नोऽरिभीतेर्, which we print.
- 11.43: the GRETIL e-text has भुयश्च, a typing slip; the print has भूयश्च, which we print.
- 11.47: the GRETIL e-text has पुनीनां, a typing slip shared with Wikisource; the print has मुनीनां, which we print.
- 11.47: the GRETIL e-text has रूप कृत्वा, a typing slip shared with Wikisource; the print has रूपं कृत्वा, which we print.
Wikisource also has a speaker name or an editor’s note written into the verse text in 2 verses (11.36, 11.38); 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 222 to 235 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 91) 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 630 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.