Chapter 4 of the Devi Mahatmya has 38 verses in the Markandeya Purana numbering (chapter 84 of the Purana). It is the last chapter of the middle episode and it is almost entirely a hymn. It is usually called the Shakradi Stuti, the praise by Shakra (Indra) and the other gods, from its second verse. After the battle of chapter 3, nothing happens in this chapter except praise, a boon and a promise.
It is one of the best loved parts of the book, and it is also a good chapter to begin with if you are reading the Devi Mahatmya for its meaning, because its language is direct and its ideas are clear.
How the chapter moves
- Verses 1 and 2: The sage Medhas tells how the gods, with Indra at their head, bow and begin to praise the goddess.
- Verses 3 to 11: The hymn opens by naming the goddess as the power by which the world is spread out, as the unevolved original nature, as the source of the offerings, the knowledge that frees, the Vedas, wisdom, Durga, Shri and Gauri.
- Verses 12 to 14: The gods wonder at the fact that Mahishasura did not die the moment he saw her angry face, and ask her to be gracious.
- Verses 15 and 16: The blessings of her favour: honour, wealth, fame, family, and the steady practice of dharma that leads to heaven.
- Verses 17 to 23: The central part of the hymn. She takes away fear and poverty and pain for everyone who remembers her. She kills her enemies, and the text reads even that as kindness: by dying in battle, struck by her weapons, they are purified and go on to better worlds.
- Verses 24 to 27: A short prayer to protect the gods and the earth in all directions with her spear, sword, bell and bowstring. These four verses are the best known part of the chapter and are quoted on their own in devotion.
- Verses 28 to 31: She is pleased and offers a boon.
- Verses 32 to 34: The gods say that nothing remains to be done, and ask only that she help them every time they remember her, and bless those who sing this hymn.
- Verses 35 to 38: She vanishes, and the sage tells the king that he will now hear how she came into being a second time, from the body of Gauri, to destroy Shumbha and Nishumbha.
Some things to notice in the hymn
The hymn works by a series of identifications. She is the one who is Shri in the houses of the good and misfortune in the houses of the wicked (verse 5). She is the Svaha that satisfies the gods and the Svadha that satisfies the ancestors (verse 8), and the three Vedas themselves (verse 10). She is wisdom and the boat that crosses the sea of becoming, and she is the one who stays in Vishnu’s heart as Shri and on Shiva’s head as Gauri (verse 11). None of these names is a different goddess. The list says that whatever the world values is her.
The hymn also returns again and again to one surprising idea: that her terrible acts and her kindness are one thing. Verses 18 and 19 say that she could have burned her enemies up with a glance and that she uses weapons on them so that, purified by them, they may reach the worlds beyond. Verses 21 and 22 say that in her alone are found gentleness of heart and hardness in battle. Some readers see this as theology, and some as the grateful relief of people who have just been rescued. Both readings are possible.
Two verses of the Markandeya Purana are not in the Nirnaya Sagar print: verse 1, where the gods begin to praise the goddess, and verse 31, where the goddess asks the gods to tell her whatever else difficult remains to be done. In the print the sage’s words lead straight into the hymn, and the goddess’s offer of a boon is followed at once by the gods’ answer. We keep the two cards, marked as not in the print, so that the verse numbers stay those of the Purana.
This page gives each verse in Devanagari with a plain transliteration and a meaning in our own words.
The text, transliteration and meaning
Not in the printThe Nirnaya Sagar print does not have this verse. The GRETIL e-text and Sanskrit Wikisource do: ततः सुरगणाः सर्वे देव्या इन्द्रपुरोगमाः; स्तुतिमारेभिरे कर्तुं निहते महिषासुरे 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: The sage says: When Mahishasura had been killed, the hosts of the gods, with Indra at their head, began to praise the goddess.
शक्रादयः सुरगणा निहतेऽतिवीर्ये
तस्मिन् दुरात्मनि सुरारिबले च देव्या
तां तुष्टुवुः प्रणतिनम्रशिरोधरांसा
वाग्भिः प्रहर्षपुलकोद्गमचारुदेहाः ॥ ४.२ ॥
Shakradayah suragana nihate'tivirye
Tasmin duratmani suraribale cha devya
Tam tushtuvuh pranatinamrashirodharamsa
Vagbhih praharshapulakodgamacharudehah
MeaningIndra and the other gods, with necks bowed and bodies lovely with the thrill of joy, praised her in words, now that the very mighty and wicked demon and his army had been destroyed by the goddess.
देव्या यया ततमिदं जगदात्मशक्त्या
निश्शेषदेवगणशक्तिसमूहमूर्त्या
तामम्बिकामखिलदेवमहर्षिपूज्यां
भक्त्या नताः स्म विदधातु शुभानि सा नः ॥ ४.३ ॥
Devya yaya tatamidam jagadatmashaktya
Nishsheshadevaganashaktisamuhamurtya
Tamambikamakhiladevamaharshipujyam
Bhaktya natah sma vidadhatu shubhani sa nah
MeaningThe gods say: We bow in devotion to the goddess by whose own power this whole world is spread out, whose body is the gathered strength of all the gods, to Ambika, who is worthy of worship by all the gods and great sages. May she bring us good things.
NoteThis verse and the next two open the hymn by saying that the world is spread out by her own power, and that her body is the gathered strength of all the gods, which recalls the way she was formed in chapter 2.
यस्याः प्रभावमतुलं भगवाननन्तो
ब्रह्मा हरश्च नहि वक्तुमलं बलं च
सा चण्डिकाखिलजगत्परिपालनाय
नाशाय चाशुभभयस्य मतिं करोतु ॥ ४.४ ॥
Yasyah prabhavamatulam bhagavanananto
Brahma harashcha nahi vaktumalam balam cha
Sa chandikakhilajagatparipalanaya
Nashaya chashubhabhayasya matim karotu
MeaningHer matchless power cannot be told even by the holy Ananta (Shesha), by Brahma or by Shiva. May that Chandika turn her mind to keeping the whole world and to destroying the fear of evil.
या श्रीः स्वयं सुकृतिनां भवनेष्वलक्ष्मीः
पापात्मनां कृतधियां हृदयेषु बुद्धिः
श्रद्धां सतां कुलजनप्रभवस्य लज्जा
तां त्वां नताः स्म परिपालय देवि विश्वम् ॥ ४.५ ॥
Ya shrih svayam sukritinam bhavaneshvalakshmih
Papatmanam kritadhiyam hridayeshu buddhih
Shraddham satam kulajanaprabhavasya lajja
Tam tvam natah sma paripalaya devi vishvam
MeaningYou are Shri herself in the homes of the virtuous and Alakshmi (misfortune) in the homes of the wicked. You are understanding in the hearts of the wise, faith in the good, and modesty in those of good family. We bow to you. Protect the world, goddess.
NoteShri is good fortune and Alakshmi is misfortune. The verse says that the same goddess shows herself as one or the other depending on the home she enters.
किं वर्णयाम तव रूपमचिन्त्यमेतत्
किं चातिवीर्यमसुरक्षयकारि भूरि
किं चाहवेषु चरितानि तवाद्भुतानि
सर्वेषु देव्यसुरदेवगणादिकेषु ॥ ४.६ ॥
Kim varnayama tava rupamachintyametat
Kim chativiryamasurakshayakari bhuri
Kim chahaveshu charitani tavadbhutani
Sarveshu devyasuradevaganadikeshu
MeaningHow can we describe your form, which is beyond thought, or your great power that destroys demons, or your wonderful deeds in battle among all the hosts of demons and gods?
हेतुः समस्तजगतां त्रिगुणापि दोषैर्
न ज्ञायसे हरिहरादिभिरप्यपारा
सर्वाश्रयाखिलमिदं जगदंशभूतम्
अव्याकृता हि परमा प्रकृतिस्त्वमाद्या ॥ ४.७ ॥
Hetuh samastajagatam trigunapi doshair
Na jnayase hariharadibhirapyapara
Sarvashrayakhilamidam jagadamshabhutam
Avyakrita hi parama prakritistvamadya
MeaningYou are the cause of all the worlds. You have the three qualities, yet faults do not touch you. Even Vishnu, Shiva and the rest cannot know you. You are the support of all, and this whole world is a part of you. You are the unevolved, supreme, original nature.
यस्याः समस्तसुरता समुदीरणेन
तृप्तिं प्रयाति सकलेषु मखेषु देवि
स्वाहासि वै पितृगणस्य च तृप्तिहेतुर्
उच्चार्यसे त्वमत एव जनैः स्वधा च ॥ ४.८ ॥
Yasyah samastasurata samudiranena
Triptim prayati sakaleshu makheshu devi
Svahasi vai pitriganasya cha triptihetur
Uchcharyase tvamata eva janaih svadha cha
MeaningGoddess, when your name is said, all the gods are satisfied in every sacrifice. You are Svaha, and you are the cause of the ancestors' satisfaction, and so people call you also Svadha.
या मुक्तिहेतुरविचिन्त्यमहाव्रता त्वम्
अभ्यस्यसे सुनियतेन्द्रियतत्त्वसारैः
मोक्षार्थिभिर्मुनिभिरस्तसमस्तदोषैर्
विद्यासि सा भगवती परमा हि देवी ॥ ४.९ ॥
Ya muktiheturavichintyamahavrata tvam
Abhyasyase suniyatendriyatattvasaraih
Moksharthibhirmunibhirastasamastadoshair
Vidyasi sa bhagavati parama hi devi
MeaningYou are the knowledge that is the cause of freedom, the unthinkable great vow, practised by sages who seek liberation, who have mastered their senses and given up every fault. You are that holy supreme goddess of knowledge.
शब्दात्मिका सुविमलर्ग्यजुषां निधानम्
उद्गीथरम्यपदपाठवतां च साम्नाम्
देवि त्रयी भगवती भवभावनाय
वार्तासि सर्वजगतां परमार्तिहन्त्री ॥ ४.१० ॥
Shabdatmika suvimalargyajusham nidhanam
Udgitharamyapadapathavatam cha samnam
Devi trayi bhagavati bhavabhavanaya
Vartasi sarvajagatam paramartihantri
MeaningYou are the soul of sound, the store of the pure Rig and Yajur Vedas and of the Sama hymns, with their lovely chanted words. Goddess, you are the holy three Vedas, for the making of the world. You are the livelihood of all the world and the one who destroys its greatest pain.
मेधासि देवि विदिताखिलशास्त्रसारा
दुर्गासि दुर्गभवसागरनौरसङ्गा
श्रीः कैटभारिहृदयैककृताधिवासा
गौरी त्वमेव शशिमौलिकृतप्रतिष्ठा ॥ ४.११ ॥
Medhasi devi viditakhilashastrasara
Durgasi durgabhavasagaranaurasanga
Shrih kaitabharihridayaikakritadhivasa
Gauri tvameva shashimaulikritapratishtha
MeaningYou are Medha, wisdom, who knows the essence of all the scriptures. You are Durga, the boat that carries across the hard-to-cross sea of existence, with no attachment of your own. You are Shri, who has made her home in the heart of Vishnu, the enemy of Kaitabha. You are Gauri, who has her place on Shiva's head.
ईषत्सहासममलं परिपूर्णचन्द्र
बिम्बानुकारि कनकोत्तमकान्तिकान्तम्
अत्यद्भुतं प्रहृतमात्तरुषा तथापि
वक्त्रं विलोक्य सहसा महिषासुरेण ॥ ४.१२ ॥
Ishatsahasamamalam paripurnachandra
Bimbanukari kanakottamakantikantam
Atyadbhutam prahritamattarusha tathapi
Vaktram vilokya sahasa mahishasurena
MeaningMahishasura saw your face, with its gentle smile, spotless, like the full disc of the moon, as lovely as fine gold, and yet in sudden anger he struck it. That was most astonishing.
NoteVerses 12 and 13 are a single thought: the gods are astonished that Mahishasura did not die the instant he saw her face.
दृष्ट्वा तु देवि कुपितं भ्रुकुटीकरालम्
उद्यच्छशाङ्कसदृशच्छवि यन्न सद्यः
प्राणान्मुमोच महिषस्तदतीव चित्रं
कैर्जीव्यते हि कुपितान्तकदर्शनेन ॥ ४.१३ ॥
Drishtva tu devi kupitam bhrukutikaralam
Udyachchhashankasadrishachchhavi yanna sadyah
Prananmumocha mahishastadativa chitram
Kairjivyate hi kupitantakadarshanena
MeaningGoddess, seeing that face, frowning in anger, bright like the rising moon, the buffalo did not give up his life at once. That is truly wonderful. For who could go on living after seeing the angry face of Death?
देवि प्रसीद परमा भवती भवाय
सद्यो विनाशयसि कोपवती कुलानि
विज्ञातमेतदधुनैव यदस्तमेतन्
नीतं बलं सुविपुलं महिषासुरस्य ॥ ४.१४ ॥
Devi prasida parama bhavati bhavaya
Sadyo vinashayasi kopavati kulani
Vijnatametadadhunaiva yadastametan
Nitam balam suvipulam mahishasurasya
MeaningBe gracious, supreme goddess. When you are angry you destroy whole families at once. We have just seen it: the great army of Mahishasura has gone to its end.
ते संमता जनपदेषु धनानि तेषां
तेषां यशांसि न च सीदति बन्धुवर्गः
धन्यास्त एव निभृतात्मजभृत्यदारा
येषां सदाभ्युदयदा भवती प्रसन्ना ॥ ४.१५ ॥
Te sammata janapadeshu dhanani tesham
Tesham yashamsi na cha sidati bandhuvargah
Dhanyasta eva nibhritatmajabhrityadara
Yesham sadabhyudayada bhavati prasanna
MeaningThey are honoured in their countries, they have wealth and fame, and their families are not troubled. They are blessed, with children, servants and wives well cared for, those to whom you, the giver of rising fortune, are always kind.
धर्म्याणि देवि सकलानि सदैव कर्माण्य्
अत्यादृतः प्रतिदिनं सुकृती करोति
स्वर्गं प्रयाति च ततो भवतीप्रसादाल्
लोकत्रयेऽपि फलदा ननु देवि तेन ॥ ४.१६ ॥
Dharmyani devi sakalani sadaiva karmany
Atyadritah pratidinam sukriti karoti
Svargam prayati cha tato bhavatiprasadal
Lokatraye'pi phalada nanu devi tena
MeaningThe good person does every day, with great care, all the duties that belong to dharma. Through your grace he goes to heaven. For this reason you give fruit in all three worlds, goddess.
दुर्गे स्मृता हरसि भीतिमशेषजन्तोः
स्वस्थैः स्मृता मतिमतीव शुभां ददासि
दारिद्र्यदुःखभयहारिणि का त्वदन्या
सर्वोपकारकरणाय सदार्द्रचित्ता ॥ ४.१७ ॥
Durge smrita harasi bhitimasheshajantoh
Svasthaih smrita matimativa shubham dadasi
Daridryaduhkhabhayaharini ka tvadanya
Sarvopakarakaranaya sadardrachitta
MeaningDurga, when you are remembered you take away the fear of every creature. When remembered by those at ease you give them a very good mind. Who is there other than you, who takes away poverty, pain and fear, whose heart is always soft to do good to all?
एभिर्हतैर्जगदुपैति सुखं तथैते
कुर्वन्तु नाम नरकाय चिराय पापम्
संग्राममृत्युमधिगम्य दिवं प्रयान्तु
मत्वेति नूनमहितान् विनिहंसि देवि ॥ ४.१८ ॥
Ebhirhatairjagadupaiti sukham tathaite
Kurvantu nama narakaya chiraya papam
Sangramamrityumadhigamya divam prayantu
Matveti nunamahitan vinihamsi devi
MeaningThe world finds happiness when these demons are killed. Let them do their wrong for a long time and be bound for hell, but let them die in battle and go to heaven. Surely this is what you have in mind, goddess, when you kill your enemies.
NoteVerses 18 and 19 are the hymn's own reading of why the goddess kills her enemies with weapons and not with a glance. It is the gods' reading and the story does not say it in her own voice.
दृष्ट्वैव किं न भवती प्रकरोति भस्म
सर्वासुरानरिषु यत्प्रहिणोषि शस्त्रम्
लोकान् प्रयान्तु रिपवोऽपि हि शस्त्रपूता
इत्थं मतिर्भवति तेष्वहितेषु साध्वी ॥ ४.१९ ॥
Drishtvaiva kim na bhavati prakaroti bhasma
Sarvasuranarishu yatprahinoshi shastram
Lokan prayantu ripavo'pi hi shastraputa
Ittham matirbhavati teshvahiteshu sadhvi
MeaningWhy do you not turn all the demons to ash with a mere look, since you hurl your weapon at your enemies? It is so that even your enemies, purified by your weapons, may reach the worlds beyond. This is how kindly your mind is even towards them.
खड्गप्रभानिकरविस्फुरणैस्तथोग्रैः
शूलाग्रकान्तिनिवहेन दृशोऽसुराणाम्
यन्नागता विलयमंशुमदिन्दुखण्ड
योग्याननं तव विलोकयतां तदेतत् ॥ ४.२० ॥
Khadgaprabhanikaravisphuranaistathograih
Shulagrakantinivahena drisho'suranam
Yannagata vilayamamshumadindukhanda
Yogyananam tava vilokayatam tadetat
MeaningThe eyes of the demons did not melt away at the flashing of the fierce rays from your sword and the bright points of your spear. This is because they looked on your face, which is as lovely as a piece of the cool-rayed moon.
दुर्वृत्तवृत्तशमनं तव देवि शीलं
रूपं तथैतदविचिन्त्यमतुल्यमन्यैः
वीर्यं च हन्तृ हृतदेवपराक्रमाणां
वैरिष्वपि प्रकटितैव दया त्वयेत्थम् ॥ ४.२१ ॥
Durvrittavrittashamanam tava devi shilam
Rupam tathaitadavichintyamatulyamanyaih
Viryam cha hantri hritadevaparakramanam
Vairishvapi prakatitaiva daya tvayettham
MeaningGoddess, your character puts an end to the conduct of the wicked. This form of yours is beyond thought and beyond comparison. Your strength destroys those who took the power of the gods. Even to your enemies, then, you have shown kindness.
केनोपमा भवतु तेऽस्य पराक्रमस्य
रूपं च शत्रुभयकार्यतिहारि कुत्र
चित्ते कृपा समरनिष्ठुरता च दृष्टा
त्वय्येव देवि वरदे भुवनत्रयेऽपि ॥ ४.२२ ॥
Kenopama bhavatu te'sya parakramasya
Rupam cha shatrubhayakaryatihari kutra
Chitte kripa samaranishthurata cha drishta
Tvayyeva devi varade bhuvanatraye'pi
MeaningWhat can be compared with your power? Where is a form so lovely and yet so frightening to enemies? In you alone, goddess giver of boons, are seen both kindness in the heart and hardness in battle, in all three worlds.
त्रैलोक्यमेतदखिलं रिपुनाशनेन
त्रातं त्वया समरमूर्धनि तेऽपि हत्वा
नीता दिवं रिपुगणा भयमप्यपास्तम्
अस्माकमुन्मदसुरारिभवं नमस्ते ॥ ४.२३ ॥
Trailokyametadakhilam ripunashanena
Tratam tvaya samaramurdhani te'pi hatva
Nita divam ripugana bhayamapyapastam
Asmakamunmadasuraribhavam namaste
MeaningBy destroying the enemy, you have saved all these three worlds. Having killed them at the head of the battle, you have sent the hosts of enemies to heaven and driven off our fear of the demons' arrogance. We bow to you.
शूलेन पाहि नो देवि पाहि खड्गेन चाम्बिके
घण्टास्वनेन नः पाहि चापज्यानिः स्वनेन च ॥ ४.२४ ॥
Shulena pahi no devi pahi khadgena chambike
Ghantasvanena nah pahi chapajyanih svanena cha
MeaningGoddess, protect us with your spear. Ambika, protect us with your sword. Protect us with the sound of your bell and the twang of your bowstring.
NoteVerses 24 to 27 are a prayer of protection in the four directions. They are among the best known verses of the book.
प्राच्यां रक्ष प्रतीच्यां च चण्डिके रक्ष दक्षिणे
भ्रामणेनात्मशूलस्य उत्तरस्यां तथेश्वरि ॥ ४.२५ ॥
Prachyam raksha pratichyam cha chandike raksha dakshine
Bhramanenatmashulasya uttarasyam tatheshvari
MeaningChandika, protect us in the east, protect us in the west and in the south. Ishvari, protect us in the north too, by whirling your own spear.
सौम्यानि यानि रूपाणि त्रैलोक्ये विचरन्ति ते
यानि चात्यन्तघोराणि तै रक्षास्मांस्तथा भुवम् ॥ ४.२६ ॥
Saumyani yani rupani trailokye vicharanti te
Yani chatyantaghorani tai rakshasmamstatha bhuvam
MeaningBy those gentle forms of yours that move in the three worlds, and by those that are exceedingly terrible, protect us and the earth.
खड्गशूलगदादीनि यानि चास्त्राणि तेऽम्बिके
करपल्लवसङ्गीनि तैरस्मान् रक्ष सर्वतः ॥ ४.२७ ॥
Khadgashulagadadini yani chastrani te'mbike
Karapallavasangini tairasman raksha sarvatah
MeaningAmbika, by the swords, spears, clubs and other weapons that rest in your tender hands, protect us on every side.
एवं स्तुता सुरैर्दिव्यैः कुसुमैर्नन्दनोद्भवैः
अर्चिता जगतां धात्री तथा गन्धानुलेपनैः ॥ ४.२८ ॥
Evam stuta surairdivyaih kusumairnandanodbhavaih
Archita jagatam dhatri tatha gandhanulepanaih
MeaningThe sage says: Praised in this way by the gods, and worshipped with heavenly flowers from the garden of Nandana and with scented ointments, the Mother of the world was pleased.
भक्त्या समस्तैस्त्रिदशैर्दिव्यैर्धूपैः सुधूपिता
प्राह प्रसादसुमुखी समस्तान् प्रणतान् सुरान् ॥ ४.२९ ॥
Bhaktya samastaistridashairdivyairdhupaih sudhupita
Praha prasadasumukhi samastan pranatan suran
MeaningAnd as the gods, all of them, perfumed her with heavenly incense, she became gracious and kind in her face and spoke to all the gods who bowed before her.
व्रियतां त्रिदशाः सर्वे यदस्मत्तोऽभिवाञ्छितम् ॥ ४.३० ॥
Vriyatam tridashah sarve yadasmatto'bhivanchhitam
MeaningThe goddess says: Choose, all you gods, whatever you wish from me.
Not in the printThe Nirnaya Sagar print does not have this verse. The GRETIL e-text and Sanskrit Wikisource do: कर्तव्यमपरं यच्च दुष्करं तन्निवेद्यताम्; इत्याकर्ण्य वचो देव्याः प्रत्यूचुस्ते दिवौकसः 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: Whatever else needs to be done that is hard, tell it. The sage says: Hearing the goddess's words, the dwellers in heaven answered.
भगवत्या कृतं सर्वं न किञ्चिदवशिष्यते
यदयं निहतः शत्रुरस्माकं महिषासुरः ॥ ४.३२ ॥
Bhagavatya kritam sarvam na kinchidavashishyate
Yadayam nihatah shatrurasmakam mahishasurah
MeaningThe gods say: Everything has been done by the goddess and nothing is left, since our enemy Mahishasura has been killed.
यदि चापि वरो देयस्त्वयास्माकं महेश्वरि
संस्मृता संस्मृता त्वं नो हिंसेथाः परमापदः ॥ ४.३३ ॥
Yadi chapi varo deyastvayasmakam maheshvari
Samsmrita samsmrita tvam no himsethah paramapadah
MeaningBut if you do wish to give us a boon, great goddess, then whenever we remember you, again and again, may you put an end to our great troubles.
यश्च मर्त्यः स्तवैरेभिस्त्वां स्तोष्यत्यमलानने
तस्य वित्तर्द्धिविभवैर्धनदारादिसम्पदाम्
वृद्धयेऽस्मत्प्रसन्ना त्वं भवेथाः सर्वदाम्बिके ॥ ४.३४ ॥
Yashcha martyah stavairebhistvam stoshyatyamalanane
Tasya vittarddhivibhavairdhanadaradisampadam
Vriddhaye'smatprasanna tvam bhavethah sarvadambike
MeaningAnd whoever, serene-faced goddess, praises you with these hymns, may you, Ambika, always be kind to that person and increase his wealth, his prosperity, his wife and his other possessions.
NoteThe boon asked for here is the reason this hymn is recited. The gods ask for her help whenever they remember her, and for her kindness to those who sing the hymn.
इति प्रसादिता देवैर्जगतोऽर्थे तथात्मनः
तथेत्युक्त्वा भद्रकाली बभूवान्तर्हिता नृप ॥ ४.३५ ॥
Iti prasadita devairjagato'rthe tathatmanah
Tathetyuktva bhadrakali babhuvantarhita nripa
MeaningThe sage says: So pleased by the gods, for the sake of the world and for her own sake, Bhadrakali said, So be it, and vanished, king.
इत्येतत्कथितं भूप सम्भूता सा यथा पुरा
देवी देवशरीरेभ्यो जगत्त्रयहितैषिणी ॥ ४.३६ ॥
Ityetatkathitam bhupa sambhuta sa yatha pura
Devi devasharirebhyo jagattrayahitaishini
MeaningSo I have told you, king, how the goddess came into being in the beginning from the bodies of the gods, for the welfare of the three worlds.
पुनश्च गौरीदेहात् सा समुद्भूता यथाभवत्
वधाय दुष्टदैत्यानां तथा शुम्भनिशुम्भयोः ॥ ४.३७ ॥
Punashcha gauridehat sa samudbhuta yathabhavat
Vadhaya dushtadaityanam tatha shumbhanishumbhayoh
MeaningAnd I will tell you how she came to be born once more, from the body of Gauri, for the destruction of the wicked demons and of Shumbha and Nishumbha.
NoteFrom here the sage turns to the third episode, in which the goddess takes birth from the body of Gauri.
रक्षणाय च लोकानां देवानामुपकारिणी
तच्छृणुष्व मयाख्यातं यथावत्कथयामि ते ॥ ४.३८ ॥
Rakshanaya cha lokanam devanamupakarini
Tachchhrinushva mayakhyatam yathavatkathayami te
MeaningShe is the helper of the gods, and she came to guard the worlds. Listen, and I will tell you exactly as it happened.
Chapter summary
Chapter 4 is the hymn of the gods. They praise the goddess as the power by which the world is spread out, as the unevolved original nature, as the source of the offerings to gods and ancestors, as the knowledge that frees, as the Vedas, as Durga and as Shri and Gauri. They marvel at the fact that Mahishasura lived even for a moment after seeing her angry, and read her killing of her enemies as mercy, since it sends them on to better worlds.
They end with a short prayer to protect them in all directions with her spear, sword, bell and bowstring. The goddess is pleased, offers a boon, and they ask only for her help whenever they remember her. She vanishes. Medhas then tells the king that she will take birth again from the body of Gauri, which begins the third episode.
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 38 verses in the Purana numbering.
In 14 verses (4.1, 4.3, 4.8, 4.9, 4.10, 4.13, 4.15, 4.17, 4.19, 4.26, 4.29, 4.30, 4.31, 4.34) 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.
- 4.1: the print does not have this verse. The GRETIL e-text has ततः सुरगणाः सर्वे देव्या इन्द्रपुरोगमाः स्तुतिमारेभिरे कर्तुं निहते महिषासुरे. Wikisource agrees.
- 4.3: the print has देव्या यया ततमिदं जगदात्मशक्त्या / निश्शेषदेवगणशक्तिसमूहमूर्त्या / तामम्बिकामखिलदेवमहर्षिपूज्यां / भक्त्या नताः स्म विदधातु शुभानि सा नः. The GRETIL e-text has देव्या यया ततमिदं जगदात्मशक्त्या निःशेषदेवगणशक्तिसमूहमूर्त्या तामम्बिकामखिलदेवमहर्षिपूज्यां भक्त्या नताः स्म विदधातु शुभानि सा नः. Wikisource has देव्या यया ततमिदं जगदात्मशक्त्या निः शेषदेवगणशक्तिसमूहमूर्त्या तामम्बिकामखिलदेवमर्षिपूज्यां भक्त्या नताः स्म विदधातु शुभानि सा नः.
- 4.8: the print has यस्याः समस्तसुरता समुदीरणेन / तृप्तिं प्रयाति सकलेषु मखेषु देवि / स्वाहासि वै पितृगणस्य च तृप्तिहेतुर् / उच्चार्यसे त्वमत एव जनैः स्वधा च. The GRETIL e-text has यस्याः समस्तसुरता समुदीरणेन तृप्तिं प्रयान्ति सकलेषु मखेषु देवि स्वाहासि वै पितृगणस्य च तृप्तिहेतुर् उच्चार्यसे त्वमत एव जनैः स्वधा च. Wikisource agrees with GRETIL.
- 4.9: the print has या मुक्तिहेतुरविचिन्त्यमहाव्रता त्वम् / अभ्यस्यसे सुनियतेन्द्रियतत्त्वसारैः / मोक्षार्थिभिर्मुनिभिरस्तसमस्तदोषैर् / विद्यासि सा भगवती परमा हि देवी. The GRETIL e-text has या मुक्तिहेतुरविचिन्त्यमहाव्रता त्वम् अभ्यस्यसे सुनियतेन्द्रियतत्त्वसारैः मोक्षार्थिभिर्मुनिभिरस्तसमस्तदोषैर् विद्यासि सा भगवती परमा हि देवि. Wikisource agrees with GRETIL.
- 4.10: the print has शब्दात्मिका सुविमलर्ग्यजुषां निधानम् / उद्गीथरम्यपदपाठवतां च साम्नाम् / देवि त्रयी भगवती भवभावनाय / वार्तासि सर्वजगतां परमार्तिहन्त्री. The GRETIL e-text has शब्दात्मिका सुविमलर्ग्यजुषां निधानम् उद्गीथरम्यपदपाठवतां च साम्नाम् देवी त्रयी भगवती भवभावनाय वार्ता च सर्वजगतां परमार्तिहन्त्री. Wikisource agrees with GRETIL.
- 4.13: the print has दृष्ट्वा तु देवि कुपितं भ्रुकुटीकरालम् / उद्यच्छशाङ्कसदृशच्छवि यन्न सद्यः / प्राणान्मुमोच महिषस्तदतीव चित्रं / कैर्जीव्यते हि कुपितान्तकदर्शनेन. The GRETIL e-text has दृष्ट्वा तु देवि कुपितं भ्रुकुटीकरालम् उद्यच्छशाङ्कसदृशच्छवि यन्न सद्यः प्राणान्मुमोच महीषस्तदतीव चित्रं कैर्जीव्यते हि कुपितान्तकदर्शनेन. Wikisource agrees with GRETIL.
- 4.15: the print has ते संमता जनपदेषु धनानि तेषां / तेषां यशांसि न च सीदति बन्धुवर्गः / धन्यास्त एव निभृतात्मजभृत्यदारा / येषां सदाभ्युदयदा भवती प्रसन्ना. The GRETIL e-text has ते संमता जनपदेषु धनानि तेषां तेषां यशांसि न च सीदति धर्मवर्गः धन्यास्त एव निभृतात्मजभृत्यदारा येषां सदाभ्युदयदा भवती प्रसन्ना. Wikisource agrees with GRETIL.
- 4.17: the print has दुर्गे स्मृता हरसि भीतिमशेषजन्तोः / स्वस्थैः स्मृता मतिमतीव शुभां ददासि / दारिद्र्यदुःखभयहारिणि का त्वदन्या / सर्वोपकारकरणाय सदार्द्रचित्ता. The GRETIL e-text has दुर्गे स्मृता हरसि भीतिमशेषजन्तोः स्वस्थैः स्मृता मतिमतीव शुभां ददासि दारिद्र्यदुःखभयहारिणि का त्वदन्या सर्वोपकारकरणाय सदाऽऽर्द्रचित्ता. Wikisource agrees with GRETIL.
- 4.19: the print has दृष्ट्वैव किं न भवती प्रकरोति भस्म / सर्वासुरानरिषु यत्प्रहिणोषि शस्त्रम् / लोकान् प्रयान्तु रिपवोऽपि हि शस्त्रपूता / इत्थं मतिर्भवति तेष्वहितेषु साध्वी. The GRETIL e-text has दृष्ट्वैव किं न भवती प्रकरोति भस्म सर्वासुरानरिषु यत्प्रहिणोषि शस्त्रम् लोकान् प्रयान्तु रिपवोऽपि हि शस्त्रपूता इत्थं मतिर्भवति तेष्वपि तेऽतिसाध्वी. Wikisource agrees with GRETIL.
- 4.26: the print has सौम्यानि यानि रूपाणि त्रैलोक्ये विचरन्ति ते / यानि चात्यन्तघोराणि तै रक्षास्मांस्तथा भुवम्. The GRETIL e-text has सौम्यानि यानि रूपाणि त्रैलोक्ये विचरन्ति ते यानि चात्यर्थघोराणि तै रक्षास्मांस्तथा भुवम्. Wikisource agrees with GRETIL.
- 4.29: the print has भक्त्या समस्तैस्त्रिदशैर्दिव्यैर्धूपैः सुधूपिता / प्राह प्रसादसुमुखी समस्तान् प्रणतान् सुरान्. The GRETIL e-text has भक्त्या समस्तैस्त्रिदशैर्दिव्यैर्धूपैस्तु धूपिता प्राह प्रसादसुमुखी समस्तान् प्रणतान् सुरान्. Wikisource has भक्त्या समस्तैस्त्रिदशार्दिव्यैर्धूपैस्तु धूपिता प्राह प्रसादसुमुखी समस्तान् प्रणतान् सुरान्.
- 4.30: the print has व्रियतां त्रिदशाः सर्वे यदस्मत्तोऽभिवाञ्छितम्. The GRETIL e-text has व्रियतां त्रिदशाः सर्वे यदस्मत्तोऽभिवाञ्छितम् ददाम्यहमतिप्रीत्या स्तवैरेभिः सुपूजिता. Wikisource agrees with GRETIL.
- 4.31: the print does not have this verse. The GRETIL e-text has कर्तव्यमपरं यच्च दुष्करं तन्निवेद्यताम् इत्याकर्ण्य वचो देव्याः प्रत्यूचुस्ते दिवौकसः.
- 4.34: the print has यश्च मर्त्यः स्तवैरेभिस्त्वां स्तोष्यत्यमलानने / तस्य वित्तर्द्धिविभवैर्धनदारादिसम्पदाम् / वृद्धयेऽस्मत्प्रसन्ना त्वं भवेथाः सर्वदाम्बिके. The GRETIL e-text has यश्च मर्त्यः स्तवैरेभिस्त्वां स्तोष्यत्यमलानने तस्य वित्तर्धिविभवैर्धनदारादिसम्पदाम् वृद्धयेऽस्मात्प्रसन्ना त्वं भवेथाः सर्वदाम्बिके. 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):
- 4.1: the GRETIL e-text has देव्या हन्द्रपुरोगमाः, a typing slip; the print has देव्या इन्द्रपुरोगमाः, which we print.
- 4.2: the GRETIL e-text has तुष्टुबुः, a typing slip; the print has तुष्टुवुः, which we print.
- 4.3: the GRETIL e-text has निः शेषदेवगणशक्तिसमूहमूर्त्या, a typing slip shared with Wikisource; the print reads differently here, as given above.
- 4.3: the GRETIL e-text has तामम्बिकामखिलदेवमर्षिपूज्यां, a typing slip shared with Wikisource; the print has तामम्बिकामखिलदेवमहर्षिपूज्यां, which we print.
- 4.4: the GRETIL e-text has चाशुभयस्य, a typing slip shared with Wikisource; the print has चाशुभभयस्य, which we print.
- 4.8: the GRETIL e-text has प्रियाति, a typing slip; the print reads differently here, as given above.
- 4.13: the GRETIL e-text has कैर्जोव्यते, a typing slip; the print has कैर्जीव्यते, which we print.
- 4.17: the GRETIL e-text has सदार्ऽऽद्रचित्ता, a typing slip; the print reads differently here, as given above.
- 4.29: the GRETIL e-text has समस्तैस्त्रिदशार्दिव्यैर्धूपैस्तु, a typing slip shared with Wikisource; the print reads differently here, as given above.
- 4.31: the GRETIL e-text has तन्न विद्महे, a typing slip shared with Wikisource; the print has तन्निवेद्यताम्, which we print.
- 4.31: the GRETIL e-text has इत्याकर्ण्ये, a typing slip shared with Wikisource; the print has इत्याकर्ण्य, which we print.
- 4.35: the GRETIL e-text has देवैर्जगतोर्ऽथे तथाऽत्मनः, a typing slip shared with Wikisource; the print has देवैर्जगतोऽर्थे तथात्मनः, which we print.
- 4.38: the GRETIL e-text has मयाऽख्यातं, a typing slip shared with Wikisource; the print has मयाख्यातं, which we print.
Wikisource also has a speaker name or an editor’s note written into the verse text in 2 verses (4.28, 4.30); 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 150 to 161 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 84) 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 259 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.