Chapter 8 of the Devi Mahatmya has 61 verses in the Markandeya Purana numbering (chapter 88 of the Purana). It is one of the longest chapters in the last episode, and it holds two scenes that are known well outside the book: the arrival of the mother goddesses (the matrikas), and the fight with Raktabija, the demon who multiplies from his own blood.
The sage Medhas is telling the story to King Suratha and the merchant Samadhi. In chapter 7 Kali killed Chanda and Munda, and the goddess gave her the name Chamunda. Here Shumbha, who has now lost his generals, comes out himself with the whole of his force.
What happens in this chapter
Shumbha is angry and calls up every clan of demons he has. He sets out with thousands of armies (verses 1 to 6). The goddess fills the sky with the twang of her bowstring, her lion roars, her bell rings and Kali opens her mouth, so that the whole space around them is full of noise (verses 7 to 10).
At that moment the powers (shaktis) of the gods come out of the bodies of Brahma, Shiva, Skanda, Vishnu and Indra, each in the form of the god she comes from, with the same ornaments and mount (verses 11 to 20). Shiva speaks to the goddess, and a very fierce power comes out of her own body howling like a jackal. She sends Shiva himself as a messenger to Shumbha and Nishumbha, with a message that they should go down to the underworld if they want to live, and that if they want to fight, her jackals will be fed with their flesh. That is why she is called Shivaduti, Shiva’s messenger (verses 21 to 27).
The demons come, and the fighting begins. Each mother fights with her own weapon, and the text moves quickly through them: Kali with her skull-topped staff, Brahmani with water from her pot, Maheshvari with the trident, Vaishnavi with the discus, Kaumari with the spear, Aindri with the thunderbolt, Varahi with her tusks and Narasimhi with her claws and her mane (verses 28 to 38).
Then comes Raktabija (verses 39 to 61). He is a demon whose blood, when it falls to the ground, produces a new demon of his own size and strength. Each time he is wounded, there are more of him, until the whole world is full of them (verses 40 to 51). The goddess tells Chamunda to open her mouth wide, take every drop before it falls, and eat the demons who rise from the blood, so that, drained of blood, he will come to his end (verses 52 to 54). She strikes him with her spear and Chamunda drinks his blood as it flows. When he is bloodless he falls (verses 55 to 60). The gods are overjoyed, and the mother goddesses dance, drunk with blood (verse 61).
The seven mothers
The text names seven powers by verse 20. Each is the shakti of one god and takes his form, ornaments and mount. These are the saptamatrika, the seven mothers.
| Mother | Power of | What the text says of her | Verse |
|---|---|---|---|
| Brahmani | Brahma | In a swan-drawn chariot, with a string of beads and a water pot | 14 |
| Maheshvari | Shiva | On a bull, with a trident, serpent bracelets and the crescent moon | 15 |
| Kaumari | Guha (Skanda) | On a peacock, with a spear | 16 |
| Vaishnavi | Vishnu | On Garuda, with conch, discus, club, bow and sword | 17 |
| Varahi | Vishnu as the boar | Wearing the body of a boar | 18 |
| Narasimhi | Vishnu as the man-lion | With a body like Narasimha's and a mane that scatters the stars | 19 |
| Aindri | Indra | On the king of elephants, with a thunderbolt and a thousand eyes | 20 |
Two other goddesses appear in the chapter. Shivaduti comes out of the goddess herself (verse 22) and is the one whom the text says got her name by sending Shiva as a messenger (verse 27). Chamunda is the name the goddess gave to Kali in chapter 7, and here she is the one who drinks Raktabija’s blood (verses 52 to 58). In the usual lists of seven mothers that you see in temple sculpture, Chamunda takes the place that the text of the Devi Mahatmya gives to Narasimhi, so the lists differ a little from tradition to tradition. The text itself names the seven above.
Raktabija and the idea of the multiplying demon
The story of Raktabija is easy to read as a story and also lends itself to other readings. As a story, it is a puzzle that is solved by the goddess’s cleverness: a demon who cannot be beaten by wounding, because wounds only make more of him, is beaten by a method that takes away what he lives on. Many readers have taken the multiplying demon as a picture of desire, of anger, or of any trouble that grows each time it is struck at, and the answer, in that reading, is not more force but a different method. The text does not say that. It is a reading that people bring to the story.
How to read it
The chapter is the best place in the book to see how the goddess is portrayed as many and as one. The gods’ powers come out of their bodies and take their forms, yet in verse 22 a power comes out of the goddess herself, and the goddess is the one who commands them all. In chapter 10 she will say so in her own voice, and the next chapters bring that thread to a close.
This page gives each verse in Devanagari with a plain transliteration and a meaning in our own words.
The text, transliteration and meaning
चण्डे च निहते दैत्ये मुण्डे च विनिपातिते
बहुलेषु च सैन्येषु क्षयितेष्वसुरेश्वरः ॥ ८.१ ॥
Chande cha nihate daitye munde cha vinipatite
Bahuleshu cha sainyeshu kshayiteshvasureshvarah
MeaningThe sage says: When the demon Chanda had been killed and Munda brought down, and many of his armies were destroyed, the lord of the demons,
ततः कोपपराधीनचेताः शुम्भः प्रतापवान्
उद्योगं सर्वसैन्यानां दैत्यानामादिदेश ह ॥ ८.२ ॥
Tatah kopaparadhinachetah shumbhah pratapavan
Udyogam sarvasainyanam daityanamadidesha ha
Meaningthe mighty Shumbha, his mind ruled by anger, gave orders for all the armies of the demons to be made ready.
अद्य सर्वबलैर्दैत्याः षडशीतिरुदायुधाः
कम्बूनां चतुरशीतिर्निर्यान्तु स्वबलैर्वृताः ॥ ८.३ ॥
Adya sarvabalairdaityah shadashitirudayudhah
Kambunam chaturashitirniryantu svabalairvritah
MeaningHe said: Today let the demons march out with all their forces, the eighty-six Udayudhas (clans of demons whose name also means with raised weapons) and the eighty-four Kambus, each surrounded by their own troops.
कोटिवीर्याणि पञ्चाशदसुराणां कुलानि वै
शतं कुलानि धौम्राणां निर्गच्छन्तु ममाज्ञया ॥ ८.४ ॥
Kotiviryani panchashadasuranam kulani vai
Shatam kulani dhaumranam nirgachchhantu mamajnaya
MeaningLet fifty families of demons, each with the strength of a crore, and a hundred families of the Dhaumras, march out at my command.
कालका दौर्हृदा मौर्याः कालिकेयास्तथासुराः
युद्धाय सज्जा निर्यान्तु आज्ञया त्वरिता मम ॥ ८.५ ॥
Kalaka daurhrida mauryah kalikeyastathasurah
Yuddhaya sajja niryantu ajnaya tvarita mama
MeaningLet the Kalakas, the Daurhridas, the Mauryas and the Kalakeyas, all demons, march out quickly at my command, ready for battle.
इत्याज्ञाप्यासुरपतिः शुम्भो भैरवशासनः
निर्जगाम महासैन्यसहस्रैर्बहुभिर्वृतः ॥ ८.६ ॥
Ityajnapyasurapatih shumbho bhairavashasanah
Nirjagama mahasainyasahasrairbahubhirvritah
MeaningHaving given this order, the lord of the demons, Shumbha, whose rule was terrible, marched out surrounded by many thousands of large armies.
आयान्तं चण्डिका दृष्ट्वा तत्सैन्यमतिभीषणम्
ज्यास्वनैः पूरयामास धरणीगगनान्तरम् ॥ ८.७ ॥
Ayantam chandika drishtva tatsainyamatibhishanam
Jyasvanaih purayamasa dharanigaganantaram
MeaningSeeing that huge army coming, Chandika filled the space between earth and sky with the twang of her bowstring.
स च सिंहो महानादमतीव कृतवान् नृप
घण्टास्वनेन तान्नादानम्बिका चोपबृंहयत् ॥ ८.८ ॥
Sa cha simho mahanadamativa kritavan nripa
Ghantasvanena tannadanambika chopabrimhayat
MeaningAnd the lion, king, roared a very great roar, and Ambika made that sound louder with the sound of her bell.
धनुर्ज्यासिंहघण्टानां नादापूरितदिङ्मुखा
निनादैर्भीषणैः काली जिग्ये विस्तारितानना ॥ ८.९ ॥
Dhanurjyasimhaghantanam nadapuritadinmukha
Ninadairbhishanaih kali jigye vistaritanana
MeaningWith the sounds of her bowstring, her lion and her bell, Kali filled every direction, opening her mouth wide and overcoming the din with her terrifying cries.
तं निनादमुपश्रुत्य दैत्यसैन्यैश्चतुर्दिशम्
देवी सिंहस्तथा काली सरोषैः परिवारिताः ॥ ८.१० ॥
Tam ninadamupashrutya daityasainyaishchaturdisham
Devi simhastatha kali saroshaih parivaritah
MeaningHearing that noise, the demon armies surrounded the goddess, her lion and Kali from the four directions, angry.
एतस्मिन्नन्तरे भूप विनाशाय सुरद्विषाम्
भवायामरसिंहानामतिवीर्यबलान्विताः ॥ ८.११ ॥
Etasminnantare bhupa vinashaya suradvisham
Bhavayamarasimhanamativiryabalanvitah
MeaningAt that moment, king, to destroy the enemies of the gods and for the good of the best of the gods, the powers of mighty strength and force
ब्रह्मेशगुहविष्णूनां तथेन्द्रस्य च शक्तयः
शरीरेभ्यो विनिष्क्रम्य तद्रूपैश्चण्डिकां ययुः ॥ ८.१२ ॥
Brahmeshaguhavishnunam tathendrasya cha shaktayah
Sharirebhyo vinishkramya tadrupaishchandikam yayuh
Meaningcame out of the bodies of Brahma, Shiva, Guha (Skanda), Vishnu and Indra, and in the forms of those gods went up to Chandika.
NoteThe powers (shaktis) of the gods come out of their bodies and take their forms. This is the Devi Mahatmya's account of the mother goddesses, the matrikas.
यस्य देवस्य यद्रूपं यथाभूषणवाहनम्
तद्वदेव हि तच्छक्तिरसुरान् योद्धुमाययौ ॥ ८.१३ ॥
Yasya devasya yadrupam yathabhushanavahanam
Tadvadeva hi tachchhaktirasuran yoddhumayayau
MeaningWhatever the form of each god, his ornaments and his mount, in exactly that form his power came to fight the demons.
हंसयुक्तविमानाग्रे साक्षसूत्रकमण्डलुः
आयाता ब्रह्मणः शक्तिर्ब्रह्माणीत्यभिधीयते ॥ ८.१४ ॥
Hamsayuktavimanagre sakshasutrakamandaluh
Ayata brahmanah shaktirbrahmanityabhidhiyate
MeaningIn a chariot drawn by swans, with a string of beads and a water pot, came the power of Brahma, who is called Brahmani.
माहेश्वरी वृषारूढा त्रिशूलवरधारिणी
महाहिवलया प्राप्ता चन्द्ररेखाविभूषणा ॥ ८.१५ ॥
Maheshvari vrisharudha trishulavaradharini
Mahahivalaya prapta chandrarekhavibhushana
MeaningMaheshvari came, riding on a bull, carrying the best of tridents and wearing great serpents as bracelets and the crescent moon as ornament.
कौमारी शक्तिहस्ता च मयूरवरवाहना
योद्धुमभ्याययौ दैत्यानम्बिका गुहरूपिणी ॥ ८.१६ ॥
Kaumari shaktihasta cha mayuravaravahana
Yoddhumabhyayayau daityanambika guharupini
MeaningKaumari, with a spear in her hand, riding a fine peacock, came to fight the demons in the form of Guha, as Ambika.
तथैव वैष्णवी शक्तिर्गरुडोपरि संस्थिता
शङ्खचक्रगदाशार्ङ्गखड्गहस्ताभ्युपाययौ ॥ ८.१७ ॥
Tathaiva vaishnavi shaktirgarudopari samsthita
Shankhachakragadasharngakhadgahastabhyupayayau
MeaningLikewise the power of Vishnu, seated on Garuda, came up with a conch, discus, club, bow and sword in her hands.
यज्ञवाराहमतुलं रूपं या बिभ्रतो हरेः
शक्तिः साप्याययौ तत्र वाराहीं बिभ्रती तनुम् ॥ ८.१८ ॥
Yajnavarahamatulam rupam ya bibhrato hareh
Shaktih sapyayayau tatra varahim bibhrati tanum
MeaningHari took the matchless boar form of the sacrifice, and his power came there as Varahi, taking a boar's body.
नारसिंही नृसिंहस्य बिभ्रती सदृशं वपुः
प्राप्ता तत्र सटाक्षेपक्षिप्तनक्षत्रसंहतिः ॥ ८.१९ ॥
Narasimhi nrisimhasya bibhrati sadrisham vapuh
Prapta tatra satakshepakshiptanakshatrasamhatih
MeaningNarasimhi, with a body like that of Narasimha, arrived, scattering the clusters of stars with the toss of her mane.
वज्रहस्ता तथैवैन्द्री गजराजोपरि स्थिता
प्राप्ता सहस्रनयना यथा शक्रस्तथैव सा ॥ ८.२० ॥
Vajrahasta tathaivaindri gajarajopari sthita
Prapta sahasranayana yatha shakrastathaiva sa
MeaningAnd Aindri came with a thunderbolt in her hand, seated on the king of elephants, with a thousand eyes, exactly like Indra.
ततः परिवृतस्ताभिरीशानो देवशक्तिभिः
हन्यन्तामसुराः शीघ्रं मम प्रीत्याह चण्डिकाम् ॥ ८.२१ ॥
Tatah parivritastabhirishano devashaktibhih
Hanyantamasurah shighram mama prityaha chandikam
MeaningThen Shiva, surrounded by those powers of the gods, said to Chandika: Let the demons be killed quickly, for my pleasure.
ततो देवीशरीरात्तु विनिष्क्रान्तातिभीषणा
चण्डिकाशक्तिरत्युग्रा शिवाशतनिनादिनी ॥ ८.२२ ॥
Tato devisharirattu vinishkrantatibhishana
Chandikashaktiratyugra shivashataninadini
MeaningThen from the body of the goddess came a very terrible power, Chandika's own fierce power, who howled a hundred howls like a jackal.
NoteA power comes out of the goddess's own body, which shows that the goddess is the source of these powers and not one of them.
सा चाह धूम्रजटिलमीशानमपराजिता
दूत त्वं गच्छ भगवन् पार्श्वं शुम्भनिशुम्भयोः ॥ ८.२३ ॥
Sa chaha dhumrajatilamishanamaparajita
Duta tvam gachchha bhagavan parshvam shumbhanishumbhayoh
MeaningThat unconquered one said to Shiva, who was matted and smoke-coloured: Lord, go as a messenger to Shumbha and Nishumbha.
ब्रूहि शुम्भं निशुम्भं च दानवावतिगर्वितौ
ये चान्ये दानवास्तत्र युद्धाय समुपस्थिताः ॥ ८.२४ ॥
Bruhi shumbham nishumbham cha danavavatigarvitau
Ye chanye danavastatra yuddhaya samupasthitah
MeaningTell Shumbha and Nishumbha, the two proud demons, and any other demons who have come to fight:
त्रैलोक्यमिन्द्रो लभतां देवाः सन्तु हविर्भुजः
यूयं प्रयात पातालं यदि जीवितुमिच्छथ ॥ ८.२५ ॥
Trailokyamindro labhatam devah santu havirbhujah
Yuyam prayata patalam yadi jivitumichchhatha
MeaningLet Indra have the three worlds, let the gods take the offerings of the sacrifice. You go down to the underworld if you wish to live.
बलावलेपादथ चेद्भवन्तो युद्धकाङ्क्षिणः
तदागच्छत तृप्यन्तु मच्छिवाः पिशितेन वः ॥ ८.२६ ॥
Balavalepadatha chedbhavanto yuddhakankshinah
Tadagachchhata tripyantu machchhivah pishitena vah
MeaningBut if, out of pride in your strength, you are eager for battle, then come, and let my jackals be fed with your flesh.
यतो नियुक्तो दौत्येन तया देव्या शिवः स्वयम्
शिवदूतीति लोकेऽस्मिंस्ततः सा ख्यातिमागता ॥ ८.२७ ॥
Yato niyukto dautyena taya devya shivah svayam
Shivadutiti loke'smimstatah sa khyatimagata
MeaningBecause the goddess made Shiva himself her messenger, she became known in this world as Shivaduti.
NoteThis verse explains the name Shivaduti, Shiva's messenger. It is one of the few places where a god is made a messenger by the goddess.
तेऽपि श्रुत्वा वचो देव्याः शर्वाख्यातं महासुराः
अमर्षापूरिता जग्मुर्यत्र कात्यायनी स्थिता ॥ ८.२८ ॥
Te'pi shrutva vacho devyah sharvakhyatam mahasurah
Amarshapurita jagmuryatra katyayani sthita
MeaningThose great demons too, hearing the goddess's words as Shiva reported them, were filled with anger and went to where Katyayani stood.
ततः प्रथममेवाग्रे शरशक्त्यृष्टिवृष्टिभिः
ववर्षुरुद्धतामर्षास्तां देवीममरारयः ॥ ८.२९ ॥
Tatah prathamamevagre sharashaktyrishtivrishtibhih
Vavarshuruddhatamarshastam devimamararayah
MeaningThen, from the first, the enemies of the gods, full of rage, rained showers of arrows, spears and lances upon her.
सा च तान् प्रहितान् बाणाञ्छूलशक्तिपरश्वधान्
चिच्छेद लीलयाऽध्मातधनुर्मुक्तैर्महेषुभिः ॥ ८.३० ॥
Sa cha tan prahitan bananchhulashaktiparashvadhan
Chichchheda lilaya'dhmatadhanurmuktairmaheshubhih
MeaningAnd she, as if in play, cut down the arrows, spears, javelins and axes hurled at her with great arrows shot from her stretched bow.
तस्याग्रतस्तथा काली शूलपातविदारितान्
खट्वाङ्गपोथितांश्चारीन् कुर्वती व्यचरत्तदा ॥ ८.३१ ॥
Tasyagratastatha kali shulapatavidaritan
Khatvangapothitamshcharin kurvati vyacharattada
MeaningBefore her Kali went about, tearing foes apart with blows of her spear and crushing them with her skull-topped staff.
कमण्डलुजलाक्षेपहतवीर्यान् हतौजसः
ब्रह्माणी चाकरोच्छत्रून् येन येन स्म धावति ॥ ८.३२ ॥
Kamandalujalakshepahataviryan hataujasah
Brahmani chakarochchhatrun yena yena sma dhavati
MeaningBrahmani, wherever she ran, took away the strength and force of the enemy by sprinkling them with water from her pot.
माहेश्वरी त्रिशूलेन तथा चक्रेण वैष्णवी
दैत्याञ्जघान कौमारी तथा शक्त्यातिकोपना ॥ ८.३३ ॥
Maheshvari trishulena tatha chakrena vaishnavi
Daityanjaghana kaumari tatha shaktyatikopana
MeaningMaheshvari killed demons with her trident, Vaishnavi with her discus, and Kaumari, very angry, with her spear.
ऐन्द्रीकुलिशपातेन शतशो दैत्यदानवाः
पेतुर्विदारिताः पृथ्व्यां रुधिरौघप्रवर्षिणः ॥ ८.३४ ॥
Aindrikulishapatena shatasho daityadanavah
Peturvidaritah prithvyam rudhiraughapravarshinah
MeaningStruck by Aindri's thunderbolt, hundreds of demons and Danavas fell to the earth, torn open and pouring out streams of blood.
तुण्डप्रहारविध्वस्ता दंष्ट्राग्रक्षतवक्षसः
वाराहमूर्त्या न्यपतंश्चक्रेण च विदारिताः ॥ ८.३५ ॥
Tundapraharavidhvasta damshtragrakshatavakshasah
Varahamurtya nyapatamshchakrena cha vidaritah
MeaningSome were shattered by blows of Varahi's snout, with chests torn by the tips of her tusks, and some were ripped open by her discus.
नखैर्विदारितांश्चान्यान् भक्षयन्ती महासुरान्
नारसिंही चचाराजौ नादापूर्णदिगम्बरा ॥ ८.३६ ॥
Nakhairvidaritamshchanyan bhakshayanti mahasuran
Narasimhi chacharajau nadapurnadigambara
MeaningNarasimhi went through the battle, devouring other great demons torn by her claws, and filling the sky with her roars.
चण्डाट्टहासैरसुराः शिवदूत्यभिदूषिताः
पेतुः पृथिव्यां पतितांस्तांश्चखादाथ सा तदा ॥ ८.३७ ॥
Chandattahasairasurah shivadutyabhidushitah
Petuh prithivyam patitamstamshchakhadatha sa tada
MeaningDemons spoiled by the wild laughter of Shivaduti fell on the ground, and she then ate those who had fallen.
इति मातृगणं क्रुद्धं मर्दयन्तं महासुरान्
दृष्ट्वाभ्युपायैर्विविधैर्नेशुर्देवारिसैनिकाः ॥ ८.३८ ॥
Iti matriganam kruddham mardayantam mahasuran
Drishtvabhyupayairvividhairneshurdevarisainikah
MeaningSeeing the troop of mother goddesses so angrily crushing the great demons by various means, the soldiers who were enemies of the gods fled.
पलायनपरान् दृष्ट्वा दैत्यान् मातृगणार्दितान्
योद्धुमभ्याययौ क्रुद्धो रक्तबीजो महासुरः ॥ ८.३९ ॥
Palayanaparan drishtva daityan matriganarditan
Yoddhumabhyayayau kruddho raktabijo mahasurah
MeaningSeeing the demons running away, tormented by the mothers, the great demon Raktabija came, angry, to fight.
रक्तबिन्दुर्यदा भूमौ पतत्यस्य शरीरतः
समुत्पतति मेदिन्यां तत्प्रमाणो महासुरः ॥ ८.४० ॥
Raktabinduryada bhumau patatyasya shariratah
Samutpatati medinyam tatpramano mahasurah
MeaningWhenever a drop of blood fell from his body to the ground, a great demon of his own size rose up from the earth.
NoteThis is the first mention of Raktabija's gift: each drop of his blood that falls becomes another demon of his own size.
युयुधे स गदापाणिरिन्द्रशक्त्या महासुरः
ततश्चैन्द्री स्ववज्रेण रक्तबीजमताडयत् ॥ ८.४१ ॥
Yuyudhe sa gadapanirindrashaktya mahasurah
Tatashchaindri svavajrena raktabijamatadayat
MeaningThat great demon fought with a club in his hand against Indra's power, and then Aindri struck Raktabija with her thunderbolt.
कुलिशेनाहतस्याशु बहु सुस्त्राव शोणितम्
समुत्तस्थुस्ततो योधास्तद्रूपास्तत्पराक्रमाः ॥ ८.४२ ॥
Kulishenahatasyashu bahu sustrava shonitam
Samuttasthustato yodhastadrupastatparakramah
MeaningMuch blood poured from him as he was struck by the thunderbolt, and warriors of his own form and strength rose up from it.
यावन्तः पतितास्तस्य शरीराद्रक्तबिन्दवः
तावन्तः पुरुषा जातास्तद्वीर्यबलविक्रमाः ॥ ८.४३ ॥
Yavantah patitastasya shariradraktabindavah
Tavantah purusha jatastadviryabalavikramah
MeaningAs many drops of blood as fell from his body, that many men came into being, with his strength, force and courage.
ते चापि युयुधुस्तत्र पुरुषा रक्तसम्भवाः
समं मातृभिरत्युग्रशस्त्रपातातिभीषणम् ॥ ८.४४ ॥
Te chapi yuyudhustatra purusha raktasambhavah
Samam matribhiratyugrashastrapatatibhishanam
MeaningThose men born from his blood fought there with the mothers, in a terrifying hail of the most fierce weapons.
पुनश्च वज्रपातेन क्षतमस्य शिरो यदा
ववाह रक्तं पुरुषास्ततो जाताः सहस्रशः ॥ ८.४५ ॥
Punashcha vajrapatena kshatamasya shiro yada
Vavaha raktam purushastato jatah sahasrashah
MeaningAnd again, when his head was wounded by a thunderbolt, he let out blood, and thousands more men came into being.
वैष्णवी समरे चैनं चक्रेणाभिजघान ह
गदया ताडयामास ऐन्द्री तमसुरेश्वरम् ॥ ८.४६ ॥
Vaishnavi samare chainam chakrenabhijaghana ha
Gadaya tadayamasa aindri tamasureshvaram
MeaningVaishnavi struck him in the battle with her discus, and Aindri beat that lord of demons with her club.
वैष्णवीचक्रभिन्नस्य रुधिरस्त्रावसम्भवैः
सहस्रशो जगद्व्याप्तं तत्प्रमाणैर्महासुरैः ॥ ८.४७ ॥
Vaishnavichakrabhinnasya rudhirastravasambhavaih
Sahasrasho jagadvyaptam tatpramanairmahasuraih
MeaningFrom the streams of blood flowing from him, wounded by Vaishnavi's discus, the world was filled with thousands of great demons of the same size.
शक्त्या जघान कौमारी वाराही च तथासिना
माहेश्वरी त्रिशूलेन रक्तबीजं महासुरम् ॥ ८.४८ ॥
Shaktya jaghana kaumari varahi cha tathasina
Maheshvari trishulena raktabijam mahasuram
MeaningKaumari struck the great demon Raktabija with her spear, Varahi with her sword and Maheshvari with her trident.
स चापि गदया दैत्यः सर्वा एवाहनत् पृथक्
मातृः कोपसमाविष्टो रक्तबीजो महासुरः ॥ ८.४९ ॥
Sa chapi gadaya daityah sarva evahanat prithak
Matrih kopasamavishto raktabijo mahasurah
MeaningAnd that demon Raktabija, filled with anger, struck all the mother goddesses one by one with his club.
तस्याहतस्य बहुधा शक्तिशूलादिभिर्भुवि
पपात यो वै रक्तौघस्तेनासञ्छतशोऽसुराः ॥ ८.५० ॥
Tasyahatasya bahudha shaktishuladibhirbhuvi
Papata yo vai raktaughastenasanchhatasho'surah
MeaningFrom the stream of blood that fell on the earth from him, struck many times by spears, tridents and other weapons, hundreds of demons arose.
तैश्चासुरासृक्सम्भूतैरसुरैः सकलं जगत्
व्याप्तमासीत्ततो देवा भयमाजग्मुरुत्तमम् ॥ ८.५१ ॥
Taishchasurasriksambhutairasuraih sakalam jagat
Vyaptamasittato deva bhayamajagmuruttamam
MeaningThe whole world was filled with the demons born from his blood, and the gods fell into the deepest fear.
तान् विषण्णान् सुरान् दृष्ट्वा चण्डिका प्राह सत्वरम्
उवाच कालीं चामुण्डे विस्तीर्णं वदनं कुरु ॥ ८.५२ ॥
Tan vishannan suran drishtva chandika praha satvaram
Uvacha kalim chamunde vistirnam vadanam kuru
MeaningSeeing the gods dejected, Chandika spoke quickly. She said to Kali: Chamunda, open your mouth wide.
मच्छस्त्रपातसम्भूतान् रक्तबिन्दून् महासुरान्
रक्तबिन्दोः प्रतीच्छ त्वं वक्त्रेणानेन वेगिना ॥ ८.५३ ॥
Machchhastrapatasambhutan raktabindun mahasuran
Raktabindoh pratichchha tvam vaktrenanena vegina
MeaningWith this mouth of yours take quickly the drops of blood and the great demons born from the drops that fall from my weapons.
भक्षयन्ती चर रणे तदुत्पन्नान् महासुरान्
एवमेष क्षयं दैत्यः क्षीणरक्तो गमिष्यति
भक्ष्यमाणास्त्वया चोग्रा न चोत्पत्स्यन्ति चापरे ॥ ८.५४ ॥
Bhakshayanti chara rane tadutpannan mahasuran
Evamesha kshayam daityah kshinarakto gamishyati
Bhakshyamanastvaya chogra na chotpatsyanti chapare
MeaningRoam the battle eating the demons who are born from them. Then this demon, drained of blood, will come to his end. And as you devour the fierce ones, no others will be born.
NoteThe goddess's plan is to take away what the demon lives on. If no blood falls, no new demon can rise.
इत्युक्त्वा तां ततो देवी शूलेनाभिजघान तम्
मुखेन काली जगृहे रक्तबीजस्य शोणितम् ॥ ८.५५ ॥
Ityuktva tam tato devi shulenabhijaghana tam
Mukhena kali jagrihe raktabijasya shonitam
MeaningHaving said this, the goddess struck him with her spear, and Kali took Raktabija's blood into her mouth.
ततोऽसावाजघानाथ गदया तत्र चण्डिकाम्
न चास्या वेदनां चक्रे गदापातोऽल्पिकामपि ॥ ८.५६ ॥
Tato'savajaghanatha gadaya tatra chandikam
Na chasya vedanam chakre gadapato'lpikamapi
MeaningThen he struck Chandika with his club, but the blow of the club caused her no pain, not even a little.
तस्याहतस्य देहात्तु बहु सुस्त्राव शोणितम्
यतस्ततस्तद्वक्त्रेण चामुण्डा सम्प्रतीच्छति ॥ ८.५७ ॥
Tasyahatasya dehattu bahu sustrava shonitam
Yatastatastadvaktrena chamunda sampratichchhati
MeaningFrom his struck body much blood poured out, and wherever it fell Chamunda took it in with her mouth.
मुखे समुद्गता येऽस्या रक्तपातान्महासुराः
तांश्चखादाथ चामुण्डा पपौ तस्य च शोणितम् ॥ ८.५८ ॥
Mukhe samudgata ye'sya raktapatanmahasurah
Tamshchakhadatha chamunda papau tasya cha shonitam
MeaningThe great demons who rose up in her mouth from the fall of blood, Chamunda ate, and she drank his blood.
देवी शूलेन वज्रेण बाणैरसिभिरृष्टिभिः
जघान रक्तबीजं तं चामुण्डापीतशोणितम् ॥ ८.५९ ॥
Devi shulena vajrena banairasibhirrishtibhih
Jaghana raktabijam tam chamundapitashonitam
MeaningThe goddess killed that Raktabija, whose blood Chamunda had drunk, with her spear, thunderbolt, arrows, swords and lances.
स पपात महीपृष्ठे शस्त्रसंघसमाहतः
नीरक्तश्च महीपाल रक्तबीजो महासुरः ॥ ८.६० ॥
Sa papata mahiprishthe shastrasanghasamahatah
Niraktashcha mahipala raktabijo mahasurah
MeaningHe fell to the surface of the earth, struck down by weapons, with no blood left, great king, the great demon Raktabija.
ततस्ते हर्षमतुलमवापुस्त्रिदशा नृप
तेषां मातृगणो जातो ननर्तासृङ्मदोद्धतः ॥ ८.६१ ॥
Tataste harshamatulamavapustridasha nripa
Tesham matrigano jato nanartasrinmadoddhatah
MeaningThen the gods felt a joy beyond measure, king, and the host of mother goddesses born from them danced, drunk with blood.
NoteThe chapter ends with the gods rejoicing and the mothers dancing. The text calls them drunk with blood, in the language of the battlefield.
Chapter summary
Shumbha, after losing Chanda and Munda, marches out himself with all his armies. The powers of Brahma, Shiva, Skanda, Vishnu and Indra come out of their bodies in their forms and join the goddess, and from the goddess herself comes Shivaduti. The mother goddesses scatter the demon army, each with her own weapon.
Then Raktabija arrives. Every drop of his blood that falls produces another demon like him, and the world fills with them. The goddess tells Chamunda to open her mouth wide and take the blood before it falls and to eat the demons who rise from it. She strikes Raktabija with her spear, Chamunda drinks his blood, and he falls with none left. The gods are overjoyed, and the mother goddesses dance.
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 61 verses in the Purana numbering.
In 14 verses (8.5, 8.8, 8.14, 8.15, 8.18, 8.22, 8.36, 8.42, 8.47, 8.49, 8.52, 8.57, 8.59, 8.60) 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.
- 8.5: the print has कालका दौर्हृदा मौर्याः कालिकेयास्तथासुराः / युद्धाय सज्जा निर्यान्तु आज्ञया त्वरिता मम. The GRETIL e-text has कालका दौर्हृदा मौर्याः कालकेयास्तथासुराः युद्धाय सज्जा निर्यान्तु आज्ञया त्वरिता मम. Wikisource agrees with GRETIL.
- 8.8: the print has स च सिंहो महानादमतीव कृतवान् नृप / घण्टास्वनेन तान्नादानम्बिका चोपबृंहयत्. The GRETIL e-text has स च सिंहो महानादमतीव कृतवान् नृप घण्टास्वनेन तन्नादमम्बिका चाप्यबृंहयत्. Wikisource agrees with GRETIL.
- 8.14: the print has हंसयुक्तविमानाग्रे साक्षसूत्रकमण्डलुः / आयाता ब्रह्मणः शक्तिर्ब्रह्माणीत्यभिधीयते. The GRETIL e-text has हंसयुक्तविमानाग्रे साक्षसूत्रकमण्डलुः आयाता ब्रह्मणः शक्तिर्ब्रह्माणी साभिधीयते. Wikisource agrees with GRETIL.
- 8.15: the print has माहेश्वरी वृषारूढा त्रिशूलवरधारिणी / महाहिवलया प्राप्ता चन्द्ररेखाविभूषणा. The GRETIL e-text has माहेश्वरी वृषारूढा त्रिशूलवरधारिणी महाहिवलया प्राप्ता चन्द्रलेखाविभूषणा. Wikisource agrees with GRETIL.
- 8.18: the print has यज्ञवाराहमतुलं रूपं या बिभ्रतो हरेः / शक्तिः साप्याययौ तत्र वाराहीं बिभ्रती तनुम्. The GRETIL e-text has जज्ञे वाराहमतुलं रूपं या बिभ्रती हरेः शक्तिः साप्याययौ तत्र वाराहीं बिभ्रती तनुम्. Wikisource has जज्ञे वाराहमतुलं रूपं या बिभ्रती हरेः शक्तिः साप्यायौ तत्र वाराहीं बिभ्रती तनुम्.
- 8.22: the print has ततो देवीशरीरात्तु विनिष्क्रान्तातिभीषणा / चण्डिकाशक्तिरत्युग्रा शिवाशतनिनादिनी. The GRETIL e-text has ततो देवशरीरात्तु विनिष्क्रान्तातिभीषणा चण्डिकाशक्तिरत्युग्रा शिवाशतनिनादिनी. Wikisource has ततो देवोशरीरात्तु विनिष्क्रान्तातिभीषणा चण्डिकाशक्तिरत्युग्रा शिवाशतनिनादिनी.
- 8.36: the print has नखैर्विदारितांश्चान्यान् भक्षयन्ती महासुरान् / नारसिंही चचाराजौ नादापूर्णदिगम्बरा. The GRETIL e-text has नखैर्विदारितांश्चान्यान् भक्षयन्ती महासुरान् नारसिंही चचाराजौ नादापूर्णदिगन्तरा. Wikisource agrees with GRETIL.
- 8.42: the print has कुलिशेनाहतस्याशु बहु सुस्त्राव शोणितम् / समुत्तस्थुस्ततो योधास्तद्रूपास्तत्पराक्रमाः. The GRETIL e-text has कुलिशेनाहतस्याशु बहु सुस्राव शोणितम् समुत्तस्थुस्ततो योधास्तद्रूपास्तत्पराक्रमाः. Wikisource agrees with GRETIL.
- 8.47: the print has वैष्णवीचक्रभिन्नस्य रुधिरस्त्रावसम्भवैः / सहस्रशो जगद्व्याप्तं तत्प्रमाणैर्महासुरैः. The GRETIL e-text has वैष्णवीचक्रभिन्नस्य रुधिरस्रावसम्भवैः सहस्रशो जगद्व्याप्तं तत्प्रमाणैर्महासुरैः. Wikisource has वैष्णावीचक्रभिन्नस्य रुधिरस्रावसम्भवैः सहस्रशौ जगद्व्याप्तं तत्प्रमाणैर्महासुरैः.
- 8.49: the print has स चापि गदया दैत्यः सर्वा एवाहनत् पृथक् / मातृः कोपसमाविष्टो रक्तबीजो महासुरः. The GRETIL e-text has स चापि गदया दैत्यः सर्वा एवाहनत् पृथक् मातॄः कोपसमाविष्टो रक्तबीजो महासुरः. Wikisource has स चापि गदया दैत्यः सर्वा एवाहनत् पृथक् मातः कोपसमाविष्टो रक्तबीजो महासुरः.
- 8.52: the print has तान् विषण्णान् सुरान् दृष्ट्वा चण्डिका प्राह सत्वरम् / उवाच कालीं चामुण्डे विस्तीर्णं वदनं कुरु. The GRETIL e-text has तान् विषण्णान् सुरान् दृष्ट्वा चण्डिका प्राह सत्वरा उवाच कालीं चामुण्डे विस्तीर्णं वदनं कुरु. Wikisource agrees with GRETIL.
- 8.57: the print has तस्याहतस्य देहात्तु बहु सुस्त्राव शोणितम् / यतस्ततस्तद्वक्त्रेण चामुण्डा सम्प्रतीच्छति. The GRETIL e-text has तस्याहतस्य देहात्तु बहु सुस्राव शोणितम् यतस्ततः स्ववक्त्रेण चामुण्डा सम्प्रतीच्छति. Wikisource agrees with GRETIL.
- 8.59: the print has देवी शूलेन वज्रेण बाणैरसिभिरृष्टिभिः / जघान रक्तबीजं तं चामुण्डापीतशोणितम्. The GRETIL e-text has देवी शूलेन चक्रेण बाणैरसिभिरृष्टिभिः जघान रक्तबीजं तं चामुण्डापीतशोणितम्. Wikisource agrees with GRETIL.
- 8.60: the print has स पपात महीपृष्ठे शस्त्रसंघसमाहतः / नीरक्तश्च महीपाल रक्तबीजो महासुरः. The GRETIL e-text has स पपात महीपृष्ठे शस्त्रसंहतितो हतः नीरक्तश्च महीपाल रक्तबीजो महासुरः. 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):
- 8.7: the GRETIL e-text has तत्सैन्यमतिभिषणम्, a typing slip; the print has तत्सैन्यमतिभीषणम्, which we print.
- 8.9: the GRETIL e-text has निनादैर्भोषणैः, a typing slip; the print has निनादैर्भीषणैः, which we print.
- 8.15: the GRETIL e-text has त्रिशूलवरधीरिणी, a typing slip; the print has त्रिशूलवरधारिणी, which we print.
- 8.17: the GRETIL e-text has वैष्णावी, a typing slip shared with Wikisource; the print has वैष्णवी, which we print.
- 8.18: the GRETIL e-text has साप्यायौ, a typing slip shared with Wikisource; the print has साप्याययौ, which we print.
- 8.21: the GRETIL e-text has प्रीत्याऽह, a typing slip shared with Wikisource; the print has प्रीत्याह, which we print.
- 8.22: the GRETIL e-text has देवोशरीरात्तु, a typing slip shared with Wikisource; the print reads differently here, as given above.
- 8.27: the GRETIL e-text has ऽस्मिंमस्ततः, a typing slip; the print has ऽस्मिंस्ततः, which we print.
- 8.41: the GRETIL e-text has गदापाणिपरिन्द्रशक्त्या, a typing slip shared with Wikisource; the print has गदापाणिरिन्द्रशक्त्या, which we print.
- 8.42: the GRETIL e-text has सुस्त्राव, a typing slip; the print reads differently here, as given above.
- 8.44: the GRETIL e-text has मातृबिरत्युग्रशस्त्रपातातिभीषणम्, a typing slip; the print has मातृभिरत्युग्रशस्त्रपातातिभीषणम्, which we print.
- 8.46: the GRETIL e-text has दाडयामास, a typing slip; the print has ताडयामास, which we print.
- 8.47: the GRETIL e-text has वेष्णावीचक्रभिन्नस्य, a typing slip; the print has वैष्णवीचक्रभिन्नस्य, which we print.
- 8.47: the GRETIL e-text has रुधिरस्त्रावसम्भवैः, a typing slip; the print reads differently here, as given above.
- 8.47: the GRETIL e-text has सहस्रशौ, a typing slip; the print has सहस्रशो, which we print.
- 8.48: the GRETIL e-text has कौमारो, a typing slip; the print has कौमारी, which we print.
- 8.49: the GRETIL e-text has मातः कोपसमाविष्टो, a typing slip shared with Wikisource; the print reads differently here, as given above.
- 8.50: the GRETIL e-text has शक्तिशूलादिभिर्बुवि, a typing slip; the print has शक्तिशूलादिभिर्भुवि, which we print.
- 8.55: the GRETIL e-text has सोणितम्, a typing slip; the print has शोणितम्, which we print.
- 8.57: the GRETIL e-text has सुस्त्राव, a typing slip; the print reads differently here, as given above.
- 8.57: the GRETIL e-text has वामुण्डा, a typing slip; the print has चामुण्डा, which we print.
Wikisource also has a speaker name or an editor’s note written into the verse text in 1 verse (8.11); 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 193 to 206 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 88) 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 502 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.