Durga Saptashati Chapter 1: The Slaying of Madhu and Kaitabha

Durga Saptashati Chapter 1, known as Prathama Adhyaya or Madhu-Kaitabha Vadha, is the whole of the first Charitra of the Devi Mahatmya. The chapter introduces the divine power of Mahamaya and tells how the Goddess, as Yoganidra, releases Lord Vishnu from his cosmic sleep so that he can defeat the demons Madhu and Kaitabha.

The chapter also explains why even wise and knowledgeable people fall under the influence of attachment and delusion. Sage Medha uses the story of Mahamaya to explain this mystery to King Suratha and the merchant Samadhi.

The complete chapter contains 104 textual units, traditionally counted as 14 uvacha lines, 24 half-verses and 66 full verses. Every one of them is given below in Sanskrit, with transliteration and a simple English meaning.

Durga Saptashati Chapter 1 at a Glance

Particular	Details
Chapter	Prathama Adhyaya (First Chapter)
Traditional Name	Madhu-Kaitabha Vadha
Charitra	Prathama Charitra – Chapter 1 is the entire first Charitra
Presiding Deity	Mahakali
Rishi	Brahma
Metre	Gayatri
Shakti	Nanda
Bija	Raktadantika
Tattva	Agni
Vedic Form	Rigveda
Main Theme	Mahamaya, Yoganidra, attachment, and the destruction of Madhu and Kaitabha
Narrator	Sage Markandeya, recounting Sage Medha's teaching to King Suratha and Samadhi
Principal Figures	King Suratha, the merchant Samadhi, Brahma, Vishnu, Madhu, and Kaitabha
Hymn Within It	Brahma's hymn to Yoganidra (Verses 73–87), recited separately as the Tantrokta Ratri Suktam
Traditional Count	104 textual units
Source	Markandeya Purana – Devi Mahatmya
Navratri	Read on Day 1 in every schedule of the Path

Story of Durga Saptashati Chapter 1

The first chapter begins with the story of King Suratha, who was defeated by the Kolavidhvamsi enemies. Although he lost his kingdom and his ministers took control of his wealth and army, King Suratha remained deeply attached to his kingdom and his people.

While wandering in the forest, he reached the hermitage of Sage Medha. There he met a merchant named Samadhi, who had been driven away by his own wife and sons. Despite their rejection, Samadhi continued to worry about his family and remained emotionally attached to them.

Suratha and Samadhi were puzzled by their own attachment. They wondered why their minds continued to think about people and possessions that had caused them suffering.

Sage Medha explained that this attachment is caused by Mahamaya, the divine power of the Goddess. She influences all beings, including the wise, and causes them to remain attached to worldly relationships and possessions. She binds beings to the world, and when she is pleased she is also the supreme knowledge that frees them.

To explain the power of Mahamaya, Sage Medha narrated the story of Madhu and Kaitabha.

At the end of a cosmic age, when the whole world was one ocean, Lord Vishnu was resting in Yoganidra on the serpent Shesha. Two demons, Madhu and Kaitabha, emerged from the impurities of Vishnu's ears and rushed to kill Brahma, who was seated on the lotus arising from Vishnu's navel.

Brahma saw that Vishnu was held in Yoganidra. He therefore praised the Goddess herself and asked her to withdraw from Vishnu so that he could awaken.

The Goddess came out of Vishnu's eyes, mouth, nostrils, arms, heart and chest. Vishnu awoke and fought Madhu and Kaitabha.

The battle continued for five thousand years. Drunk with their own strength and deluded by Mahamaya, the demons offered Vishnu a boon.

Vishnu asked that both of them be killed by him. Trapped by their word, the demons set a condition: they would be killed only at a place not covered by water.

Vishnu placed the two demons on his thigh and cut off their heads with his discus.

Thus the Goddess's power enabled Vishnu to awaken and destroy Madhu and Kaitabha. Sage Medha used this story to explain the power of Mahamaya.

Who Appears in Chapter 1?

Figure	Role in the Chapter
Sage Markandeya	Narrates the Devi Mahatmya
Sage Medha	Explains the nature and power of Mahamaya to Suratha and Samadhi
King Suratha	A defeated king who remains attached to his kingdom; the future Manu Savarni
Samadhi	A merchant cast out by his family but still attached to them
Brahma	Praises the Goddess and asks her to release Vishnu from sleep
Vishnu	Awakens from Yoganidra and slays Madhu and Kaitabha
Mahamaya / Yoganidra	The Goddess as the divine sleep of Vishnu and the power that deludes the world
Madhu and Kaitabha	The two demons born from the dirt of Vishnu's ears

Structure of Chapter 1

The chapter can be understood in four parts:

The story of King Suratha and the merchant Samadhi – Verses 1–45
Sage Medha's explanation of Mahamaya – Verses 46–58
Yoganidra and Brahma's hymn to the Goddess – Verses 59–87
The awakening of Vishnu and the destruction of Madhu and Kaitabha – Verses 88–104

Durga Saptashati Chapter 1 Sanskrit with Meaning

॥ श्रीदुर्गासप्तशती – प्रथमोऽध्यायः ॥

Viniyoga

ॐ प्रथमचरित्रस्य ब्रह्मा ऋषिः, महाकाली देवता, गायत्री छन्दः, नन्दा शक्तिः, रक्तदन्तिका बीजम्, अग्निस्तत्त्वम्, ऋग्वेदः स्वरूपम्, श्रीमहाकालीप्रीत्यर्थे प्रथमचरित्रजपे विनियोगः।

Om Prathama-Charitrasya Brahma Rishih, Mahakali Devata, Gayatri Chhandah, Nanda Shaktih, Raktadantika Bijam, Agnis Tattvam, Rigvedah Svarupam, Shri-Mahakali-Prityarthe Prathama-Charitra-Jape Viniyogah |

Meaning: The Rishi of the first Charitra is Brahma, its deity is Mahakali, its metre is Gayatri, its Shakti is Nanda, its Bija is Raktadantika, its Tattva is Agni (fire), and its form is the Rigveda. This recitation of the first Charitra is undertaken to please Shri Mahakali.

Dhyana

ॐ खड्गं चक्रगदेषुचापपरिघाञ्छूलं भुशुण्डीं शिरः

शङ्खं सन्दधतीं करैस्त्रिनयनां सर्वाङ्गभूषावृताम्।

नीलाश्मद्युतिमास्यपाददशकां सेवे महाकालिकां

यामस्तौत्स्वपिते हरौ कमलजो हन्तुं मधुं कैटभम्॥

Om Khadgam Chakra-Gadeshu-Chapa-Parighan Chhulam Bhushundim Shirah

Shankham Sandadhatim Karais Trinayanam Sarvanga-Bhushavritam |

Nilashma-Dyutim Asya-Pada-Dashakam Seve Mahakalikam

Yam Astaut Svapite Harau Kamalajo Hantum Madhum Kaitabham ||

Meaning: I worship Mahakali, who holds in her ten hands the sword, the discus, the mace, the arrow, the bow, the iron club, the trident, the bhushundi, a severed head and the conch. She has three eyes, is adorned with ornaments over her whole body, and shines like a blue gem; she has ten faces and ten feet. She is the Goddess whom Brahma praised, while Vishnu slept, so that Madhu and Kaitabha might be destroyed.

Opening Invocation

ॐ नमश्चण्डिकायै

Om Namash Chandikayai

Meaning: Salutations to Goddess Chandika.

Verse 1 – Markandeya Uvacha

"ॐ ऐं" मार्कण्डेय उवाच॥१॥

"Om Aim" Markandeya Uvacha || 1 ||

Meaning: Remembering the Goddess's seed mantra "Aim", the sage Markandeya said:

Verse 2

सावर्णिः सूर्यतनयो यो मनुः कथ्यतेऽष्टमः।

निशामय तदुत्पत्तिं विस्तराद् गदतो मम॥२॥

Savarnih Suryatanayo Yo Manuh Kathyate'shtamah |

Nishamaya Tadutpattim Vistarad Gadato Mama || 2 ||

Meaning: Savarni, the son of the Sun, is called the eighth Manu. Listen as I tell you in detail how he came to be Manu.

Verse 3

महामायानुभावेन यथा मन्वन्तराधिपः।

स बभूव महाभागः सावर्णिस्तनयो रवेः॥३॥

Mahamayanubhavena Yatha Manvantaradhipah |

Sa Babhuva Mahabhagah Savarnis Tanayo Raveh || 3 ||

Meaning: By the grace of Mahamaya, that fortunate Savarni, the son of the Sun, became the lord of a manvantara – a Manu.

Verse 4

स्वारोचिषेऽन्तरे पूर्वं चैत्रवंशसमुद्भवः।

सुरथो नाम राजाभूत्समस्ते क्षितिमण्डले॥४॥

Svarochishe'ntare Purvam Chaitra-Vamsha-Samudbhavah |

Suratho Nama Rajabhut Samaste Kshiti-Mandale || 4 ||

Meaning: Long ago, in the Svarochisha manvantara, there was a king named Suratha, born in the Chaitra line, who ruled the whole earth.

Verse 5

तस्य पालयतः सम्यक् प्रजाः पुत्रानिवौरसान्।

बभूवुः शत्रवो भूपाः कोलाविध्वंसिनस्तदा॥५॥

Tasya Palayatah Samyak Prajah Putran Ivaurasan |

Babhuvuh Shatravo Bhupah Kolavidhvamsinas Tada || 5 ||

Meaning: He looked after his subjects as if they were his own sons. Then enemy kings called the Kolavidhvamsis rose against him.

Verse 6

तस्य तैरभवद् युद्धमतिप्रबलदण्डिनः।

न्यूनैरपि स तैर्युद्धे कोलाविध्वंसिभिर्जितः॥६॥

Tasya Tairabhavad Yuddham Atiprabala-Dandinah |

Nyunairapi Sa Tairyuddhe Kolavidhvamsibhir Jitah || 6 ||

Meaning: He fought them with his mighty army, yet the Kolavidhvamsis, though fewer, defeated him in battle.

Verse 7

ततः स्वपुरमायातो निजदेशाधिपोऽभवत्।

आक्रान्तः स महाभागस्तैस्तदा प्रबलारिभिः॥७॥

Tatah Svapuram Ayato Nijadeshadhipo'bhavat |

Akrantah Sa Mahabhagas Tais Tada Prabalaribhih || 7 ||

Meaning: He came back to his own city and ruled only his own land. But those strong enemies attacked him there too.

Verse 8

अमात्यैर्बलिभिर्दुष्टैर्दुर्बलस्य दुरात्मभिः।

कोशो बलं चापहृतं तत्रापि स्वपुरे ततः॥८॥

Amatyair Balibhir Dushtair Durbalasya Duratmabhih |

Kosho Balam Chapahritam Tatrapi Svapure Tatah || 8 ||

Meaning: Then, in his own city, his powerful and wicked ministers took advantage of his weakness and seized the treasury and the army.

Verse 9

ततो मृगयाव्याजेन हृतस्वाम्यः स भूपतिः।

एकाकी हयमारुह्य जगाम गहनं वनम्॥९॥

Tato Mrigaya-Vyajena Hritasvamyah Sa Bhupatih |

Ekaki Hayamaruhya Jagama Gahanam Vanam || 9 ||

Meaning: Having lost his power, the king rode alone on a horse into a dense forest, pretending to go hunting.

Verse 10

स तत्राश्रममद्राक्षीद् द्विजवर्यस्य मेधसः।

प्रशान्तश्वापदाकीर्णं मुनिशिष्योपशोभितम्॥१०॥

Sa Tatrashramam Adrakshid Dvija-Varyasya Medhasah |

Prashanta-Shvapadakirnam Munishishyopashobhitam || 10 ||

Meaning: There he saw the ashram of Medha, the best of the twice-born. Wild animals lived there in peace, and the sage's disciples made it beautiful.

Verse 11

तस्थौ कंचित्स कालं च मुनिना तेन सत्कृतः।

इतश्चेतश्च विचरंस्तस्मिन्मुनिवराश्रमे॥११॥

Tasthau Kanchitsa Kalam Cha Munina Tena Satkritah |

Itash Chetash Cha Vicharams Tasmin Munivarashrame || 11 ||

Meaning: Welcomed with honour by the sage, the king stayed there for some time, wandering here and there in the ashram.

Verse 12

सोऽचिन्तयत्तदा तत्र ममत्वाकृष्टचेतनः।

मत्पूर्वैः पालितं पूर्वं मया हीनं पुरं हि तत्॥१२॥

So'chintayat Tada Tatra Mamatvakrishta-Chetanah |

Matpurvaih Palitam Purvam Maya Hinam Puram Hi Tat || 12 ||

Meaning: But his mind, pulled by attachment, began to think: "The city that my forefathers guarded and that I looked after – how is it now, without me?"

Verse 13

मद्भृत्यैस्तैरसद्वृत्तैर्धर्मतः पाल्यते न वा।

न जाने स प्रधानो मे शूरहस्ती सदामदः॥१३॥

Madbhrityais Tair Asadvrittair Dharmatah Palyate Na Va |

Na Jane Sa Pradhano Me Shurahasti Sadamadah || 13 ||

Meaning: "Is it being ruled rightly by those wicked servants of mine, or not? And my chief elephant, brave and always in rut – I do not know what has become of him."

Verse 14

मम वैरिवशं यातः कान् भोगानुपलप्स्यते।

ये ममानुगता नित्यं प्रसादधनभोजनैः॥१४॥

Mama Vairivasham Yatah Kan Bhogan Upalapsyate |

Ye Mamanugata Nityam Prasada-Dhana-Bhojanaih || 14 ||

Meaning: "My elephant is now in my enemies' hands – what comforts will he get there? And the men who always followed me for favour, wealth and food – where are they now?"

Verse 15

अनुवृत्तिं ध्रुवं तेऽद्य कुर्वन्त्यन्यमहीभृताम्।

असम्यग्व्ययशीलैस्तैः कुर्वद्भिः सततं व्ययम्॥१५॥

Anuvrittim Dhruvam Te'dya Kurvanty Anya-Mahibhritam |

Asamyag-Vyaya-Shilais Taih Kurvadbhih Satatam Vyayam || 15 ||

Meaning: "They must surely be serving other kings today – kings who spend recklessly and without end."

Verse 16

सञ्चितः सोऽतिदुःखेन क्षयं कोशो गमिष्यति।

एतच्चान्यच्च सततं चिन्तयामास पार्थिवः॥१६॥

Sanchitah So'tiduhkhena Kshayam Kosho Gamishyati |

Etach Chanyach Cha Satatam Chintayamasa Parthivah || 16 ||

Meaning: "The treasury I gathered with so much pain will soon be emptied." These and many other such things the king kept thinking about.

Verse 17

तत्र विप्राश्रमाभ्याशे वैश्यमेकं ददर्श सः।

स पृष्टस्तेन कस्त्वं भो हेतुश्चागमनेऽत्र कः॥१७॥

Tatra Viprashramabhyashe Vaishyamekam Dadarsha Sah |

Sa Prishtastena Kastvam Bho Hetush Chagamane'tra Kah || 17 ||

Meaning: Near the ashram the king saw a lone Vaishya (merchant) and asked him, "Who are you, sir, and why have you come here?"

Verse 18

सशोक इव कस्मात्त्वं दुर्मना इव लक्ष्यसे।

इत्याकर्ण्य वचस्तस्य भूपतेः प्रणयोदितम्॥१८॥

Sashoka Iva Kasmattvam Durmana Iva Lakshyase |

Ityakarnya Vachastasya Bhupateh Pranayoditam || 18 ||

Meaning: "And why do you look so sad and so troubled in mind?" The king asked this kindly.

Verse 19

प्रत्युवाच स तं वैश्यः प्रश्रयावनतो नृपम्॥१९॥

Pratyuvacha Sa Tam Vaishyah Prashrayavanato Nripam || 19 ||

Meaning: Hearing the king's kind words, the Vaishya bowed humbly and replied.

Verse 20 – Vaishya Uvacha

वैश्य उवाच॥२०॥

Vaishya Uvacha || 20 ||

Meaning: The Vaishya said:

Verse 21

समाधिर्नाम वैश्योऽहमुत्पन्नो धनिनां कुले॥२१॥

Samadhirnama Vaishyo'ham Utpanno Dhaninam Kule || 21 ||

Meaning: "I am a Vaishya named Samadhi, born in a rich family."

Verse 22

पुत्रदारैर्निरस्तश्च धनलोभादसाधुभिः।

विहीनश्च धनैर्दारैः पुत्रैरादाय मे धनम्॥२२॥

Putradarair Nirastash Cha Dhanalobhad Asadhubhih |

Vihinashcha Dhanair Daraih Putrairadaya Me Dhanam || 22 ||

Meaning: "My wicked wife and sons, greedy for money, have thrown me out. They took my wealth, and now I have neither riches, nor wife, nor sons."

Verse 23

वनमभ्यागतो दुःखी निरस्तश्चाप्तबन्धुभिः।

सोऽहं न वेद्मि पुत्राणां कुशलाकुशलात्मिकाम्॥२३॥

Vanam Abhyagato Duhkhi Nirastash Chapta-Bandhubhih |

So'ham Na Vedmi Putranam Kushalakushalatmikam || 23 ||

Meaning: "Cast out by my own people, I have come to the forest in grief. And yet I do not know whether my sons are well or not."

Verse 24

प्रवृत्तिं स्वजनानां च दाराणां चात्र संस्थितः।

किं नु तेषां गृहे क्षेममक्षेमं किं नु साम्प्रतम्॥२४॥

Pravrittim Svajananam Cha Daranam Chatra Samsthitah |

Kim Nu Tesham Grihe Kshemam Akshemam Kim Nu Sampratam || 24 ||

Meaning: "Sitting here, I keep wondering about my family and my wife – is all well at home now, or is there trouble?"

Verse 25

कथं ते किं नु सद्वृत्ता दुर्वृत्ताः किं नु मे सुताः॥२५॥

Katham Te Kim Nu Sadvritta Durvrittah Kim Nu Me Sutah || 25 ||

Meaning: "How are they? Are my sons living good lives, or have they gone astray?"

Verse 26 – Raja Uvacha

राजोवाच॥२६॥

Rajovacha || 26 ||

Meaning: The king said:

Verses 27–28

यैर्निरस्तो भवाँल्लुब्धैः पुत्रदारादिभिर्धनैः॥२७॥

तेषु किं भवतः स्नेहमनुबध्नाति मानसम्॥२८॥

Yairnirasto Bhavanllubdhaih Putradaradibhir Dhanaih || 27 ||

Teshu Kim Bhavatah Sneham Anubadhnati Manasam || 28 ||

Meaning: "Why does your heart still cling to the greedy wife and sons who threw you out for the sake of money?"

Verse 29 – Vaishya Uvacha

वैश्य उवाच॥२९॥

Vaishya Uvacha || 29 ||

Meaning: The Vaishya said:

Verse 30

एवमेतद्यथा प्राह भवानस्मद्गतं वचः॥३०॥

Evam Etad Yatha Praha Bhavan Asmadgatam Vachah || 30 ||

Meaning: "What you say about me is true."

Verse 31

किं करोमि न बध्नाति मम निष्ठुरतां मनः।

यैः संत्यज्य पितृस्नेहं धनलुब्धैर्निराकृतः॥३१॥

Kim Karomi Na Badhnati Mama Nishthuratam Manah |

Yaih Santyajya Pitrisneham Dhanalubdhair Nirakritah || 31 ||

Meaning: "But what can I do? My mind will not turn hard against them, even though, greedy for money, they gave up their love for their father and cast me out."

Verse 32

पतिस्वजनहार्दं च हार्दि तेष्वेव मे मनः।

किमेतन्नाभिजानामि जानन्नपि महामते॥३२॥

Pati-Svajana-Hardam Cha Hardi Teshveva Me Manah |

Kim Etan Nabhijanami Janannapi Mahamate || 32 ||

Meaning: "They gave up the love owed to a husband and a kinsman, yet my heart stays with them. O wise one, I cannot understand this, even though I know it."

Verse 33

यत्प्रेमप्रवणं चित्तं विगुणेष्वपि बन्धुषु।

तेषां कृते मे निःश्वासो दौर्मनस्यं च जायते॥३३॥

Yat Prema-Pravanam Chittam Viguneshvapi Bandhushu |

Tesham Krite Me Nihshvaso Daurmanasyam Cha Jayate || 33 ||

Meaning: "My mind leans in love towards my relatives even though they have no goodness in them, and for their sake I sigh and feel low."

Verse 34

करोमि किं यन्न मनस्तेष्वप्रीतिषु निष्ठुरम्॥३४॥

Karomi Kim Yanna Manas Teshv Apritishu Nishthuram || 34 ||

Meaning: "What can I do, when my mind will not harden even towards those who have no love for me?"

Verse 35 – Markandeya Uvacha

मार्कण्डेय उवाच॥३५॥

Markandeya Uvacha || 35 ||

Meaning: Markandeya said:

Verse 36

ततस्तौ सहितौ विप्र तं मुनिं समुपस्थितौ॥३६॥

Tatastau Sahitau Vipra Tam Munim Samupasthitau || 36 ||

Meaning: Then, O brahmin, the two of them went together to the sage Medha.

Verse 37

समाधिर्नाम वैश्योऽसौ स च पार्थिवसत्तमः।

कृत्वा तु तौ यथान्यायं यथार्हं तेन संविदम्॥३७॥

Samadhirnama Vaishyo'sau Sa Cha Parthiva-Sattamah |

Kritva Tu Tau Yathanyayam Yatharham Tena Samvidam || 37 ||

Meaning: The Vaishya Samadhi and that noble king greeted the sage with due respect and spoke with him as was fitting.

Verse 38

उपविष्टौ कथाः काश्चिच्चक्रतुर्वैश्यपार्थिवौ॥३८॥

Upavishtau Kathah Kashchich Chakratur Vaishya-Parthivau || 38 ||

Meaning: Sitting before him, the Vaishya and the king talked of various things.

Verse 39 – Raja Uvacha

राजोवाच॥३९॥

Rajovacha || 39 ||

Meaning: The king said:

Verse 40

भगवंस्त्वामहं प्रष्टुमिच्छाम्येकं वदस्व तत्॥४०॥

Bhagavams Tvam Aham Prashtum Ichchhamy Ekam Vadasva Tat || 40 ||

Meaning: "Revered one, I want to ask you one thing. Please answer it."

Verse 41

दुःखाय यन्मे मनसः स्वचित्तायत्ततां विना।

ममत्वं गतराज्यस्य राज्याङ्गेष्वखिलेष्वपि॥४१॥

Duhkhaya Yanme Manasah Svachittayattatam Vina |

Mamatvam Gatarajyasya Rajyangeshv Akhileshv Api || 41 ||

Meaning: "My mind is not in my own control, and that gives me pain. My kingdom is gone, yet I still feel 'mine' about every part of it."

Verse 42

जानतोऽपि यथाज्ञस्य किमेतन्मुनिसत्तम।

अयं च निकृतः पुत्रैर्दारैर्भृत्यैस्तथोज्झितः॥४२॥

Janato'pi Yathajnasya Kim Etan Munisattama |

Ayam Cha Nikritah Putrair Darair Bhrityais Tathojjhitah || 42 ||

Meaning: "I know this, yet I behave as if I did not – what is this, O best of sages? And this man has been wronged by his sons and wife and left by his servants."

Verse 43

स्वजनेन च संत्यक्तस्तेषु हार्दी तथाप्यति।

एवमेष तथाहं च द्वावप्यत्यन्तदुःखितौ॥४३॥

Svajanena Cha Santyaktas Teshu Hardi Tathapyati |

Evamesha Tathaham Cha Dvav Apy Atyanta-Duhkhitau || 43 ||

Meaning: "His own people have cast him off, yet his heart is still with them. So both he and I are deeply unhappy."

Verse 44

दृष्टदोषेऽपि विषये ममत्वाकृष्टमानसौ।

तत्किमेतन्महाभाग यन्मोहो ज्ञानिनोरपि॥४४॥

Drishtadoshe'pi Vishaye Mamatvakrishta-Manasau |

Tat Kim Etan Mahabhaga Yanmoho Jnaninorapi || 44 ||

Meaning: "Our minds are pulled by attachment to things whose faults we have seen. What is this, O great one – that delusion should seize even those who know?"

Verse 45

ममास्य च भवत्येषा विवेकान्धस्य मूढता॥४५॥

Mamasya Cha Bhavatyesha Vivekandhasya Mudhata || 45 ||

Meaning: "This foolishness has come upon him and upon me, as if we were blind to good sense."

Verse 46 – Rishir Uvacha

ऋषिरुवाच॥४६॥

Rishir Uvacha || 46 ||

Meaning: The sage said:

Verse 47

ज्ञानमस्ति समस्तस्य जन्तोर्विषयगोचरे॥४७॥

Jnanamasti Samastasya Jantor Vishaya-Gochare || 47 ||

Meaning: "Every living being has knowledge of the things its senses can reach."

Verse 48

विषयश्च महाभाग याति चैवं पृथक् पृथक्।

दिवान्धाः प्राणिनः केचिद्रात्रावन्धास्तथापरे॥४८॥

Vishayashcha Mahabhaga Yati Chaivam Prithak Prithak |

Divandhah Praninah Kechid Ratrav Andhas Tathapare || 48 ||

Meaning: "But things reach each creature differently, O fortunate one. Some creatures are blind by day, others are blind by night."

Verse 49

केचिद्दिवा तथा रात्रौ प्राणिनस्तुल्यदृष्टयः।

ज्ञानिनो मनुजाः सत्यं किं तु ते न हि केवलम्॥४९॥

Kechiddiva Tatha Ratrau Praninas Tulya-Drishtayah |

Jnanino Manujah Satyam Kim Tu Te Na Hi Kevalam || 49 ||

Meaning: "Some see equally well by day and by night. Human beings have knowledge, it is true – but they are not the only ones."

Verse 50

यतो हि ज्ञानिनः सर्वे पशुपक्षिमृगादयः।

ज्ञानं च तन्मनुष्याणां यत्तेषां मृगपक्षिणाम्॥५०॥

Yato Hi Jnaninah Sarve Pashu-Pakshi-Mrigadayah |

Jnanam Cha Tan Manushyanam Yattesham Mriga-Pakshinam || 50 ||

Meaning: "Cattle, birds, deer and all other creatures have knowledge too. What humans know, beasts and birds also know in their own way."

Verse 51

मनुष्याणां च यत्तेषां तुल्यमन्यत्तथोभयोः।

ज्ञानेऽपि सति पश्यैतान् पतङ्गाञ्छावचञ्चुषु॥५१॥

Manushyanam Cha Yattesham Tulyam Anyat Tathobhayoh |

Jnane'pi Sati Pashyaitan Patangan Chhava-Chanchushu || 51 ||

Meaning: "And what they know, humans know too – in this and in other ways the two are alike. Yet look at these birds: knowing as they are, they drop grain into the beaks of their young."

Verse 52

कणमोक्षादृतान्मोहात्पीड्यमानानपि क्षुधा।

मानुषा मनुजव्याघ्र साभिलाषाः सुतान् प्रति॥५२॥

Kanamokshadritan Mohat Pidyamanan Api Kshudha |

Manusha Manuja-Vyaghra Sabhilashah Sutan Prati || 52 ||

Meaning: "They feed their young out of attachment, even while they themselves suffer from hunger. In the same way, O tiger among men, human beings long for their children."

Verse 53

लोभात्प्रत्युपकाराय नन्वेतान् किं न पश्यसि।

तथापि ममतावर्त्ते मोहगर्ते निपातिताः॥५३॥

Lobhat Pratyupakaraya Nanvetan Kim Na Pashyasi |

Tathapi Mamatavartte Mohagarte Nipatitah || 53 ||

Meaning: "Do you not see it? They hope, out of greed, to be repaid by their children. And so they are thrown into the whirlpool of 'mine', the pit of delusion."

Verse 54

महामायाप्रभावेण संसारस्थितिकारिणा।

तन्नात्र विस्मयः कार्यो योगनिद्रा जगत्पतेः॥५४॥

Mahamaya-Prabhavena Samsara-Sthiti-Karina |

Tannatra Vismayah Karyo Yoganidra Jagatpateh || 54 ||

Meaning: "All this happens through the power of Mahamaya, who keeps the world going. So there is nothing here to wonder at. She is the Yoganidra of the Lord of the world."

Verse 55

महामाया हरेश्चैषा तया सम्मोह्यते जगत्।

ज्ञानिनामपि चेतांसि देवी भगवती हि सा॥५५॥

Mahamaya Haresh Chaisha Taya Sammohyate Jagat |

Jnaninamapi Chetamsi Devi Bhagavati Hi Sa || 55 ||

Meaning: "This Mahamaya is the power of Hari, and by her the whole world is deluded. She is the Goddess Bhagavati, who deludes even the minds of the wise."

Verse 56

बलादाकृष्य मोहाय महामाया प्रयच्छति।

तया विसृज्यते विश्वं जगदेतच्चराचरम्॥५६॥

Balad Akrishya Mohaya Mahamaya Prayachchhati |

Taya Visrijyate Vishvam Jagad Etach Characharam || 56 ||

Meaning: "She draws their minds to herself by force and hands them over to delusion. By her this whole universe, moving and unmoving, is created."

Verse 57

सैषा प्रसन्ना वरदा नृणां भवति मुक्तये।

सा विद्या परमा मुक्तेर्हेतुभूता सनातनी॥५७॥

Saisha Prasanna Varada Nrinam Bhavati Muktaye |

Sa Vidya Parama Mukter Hetubhuta Sanatani || 57 ||

Meaning: "When she is pleased, she gives boons and leads human beings to liberation. She is the supreme, eternal Vidya – the knowledge that brings moksha."

Verse 58

संसारबन्धहेतुश्च सैव सर्वेश्वरेश्वरी॥५८॥

Samsara-Bandha-Hetush Cha Saiva Sarveshvareshvari || 58 ||

Meaning: "And she alone is also the cause of bondage to this world. She is the Sovereign of all sovereigns."

Verse 59 – Raja Uvacha

राजोवाच॥५९॥

Rajovacha || 59 ||

Meaning: The king said:

Verse 60

भगवन् का हि सा देवी महामायेति यां भवान्॥६०॥

Bhagavan Ka Hi Sa Devi Mahamayeti Yam Bhavan || 60 ||

Meaning: "Revered one, who is this Goddess you call Mahamaya?"

Verses 61–62

ब्रवीति कथमुत्पन्ना सा कर्मास्याश्च किं द्विज।

यत्प्रभावा च सा देवी यत्स्वरूपा यदुद्भवा॥६१॥

तत्सर्वं श्रोतुमिच्छामि त्वत्तो ब्रह्मविदां वर॥६२॥

Braviti Katham Utpanna Sa Karmasyash Cha Kim Dvija |

Yatprabhava Cha Sa Devi Yatsvarupa Yadudbhava || 61 ||

Tatsarvam Shrotum Ichchhami Tvatto Brahmavidam Vara || 62 ||

Meaning: "How was she born, O brahmin, and what is her work? What is her power, what is her nature, and from where did she arise? I wish to hear all this from you, best of the knowers of Brahman."

Verse 63 – Rishir Uvacha

ऋषिरुवाच॥६३॥

Rishir Uvacha || 63 ||

Meaning: The sage said:

Verse 64

नित्यैव सा जगन्मूर्तिस्तया सर्वमिदं ततम्॥६४॥

Nityaiva Sa Jaganmurtis Taya Sarvamidam Tatam || 64 ||

Meaning: "She is eternal, and the universe is her form; by her all this is pervaded."

Verse 65

तथापि तत्समुत्पत्तिर्बहुधा श्रूयतां मम।

देवानां कार्यसिद्ध्यर्थमाविर्भवति सा यदा॥६५॥

Tathapi Tat Samutpattir Bahudha Shruyatam Mama |

Devanam Karya-Siddhyartham Avirbhavati Sa Yada || 65 ||

Meaning: "Even so, listen to how she appears in many ways. She comes forth whenever the gods' work needs to be done."

Verse 66

उत्पन्नेति तदा लोके सा नित्याप्यभिधीयते।

योगनिद्रां यदा विष्णुर्जगत्येकार्णवीकृते॥६६॥

Utpanneti Tada Loke Sa Nityapy Abhidhiyate |

Yoganidram Yada Vishnur Jagaty Ekarnavikrite || 66 ||

Meaning: "At such times the world says she is 'born', although she is eternal. Now hear of one such time – when the whole world had become one ocean and Lord Vishnu lay in Yoganidra."

Verse 67

आस्तीर्य शेषमभजत्कल्पान्ते भगवान् प्रभुः।

तदा द्वावसुरौ घोरौ विख्यातौ मधुकैटभौ॥६७॥

Astirya Shesham Abhajat Kalpante Bhagavan Prabhuh |

Tada Dvavasurau Ghorau Vikhyatau Madhu-Kaitabhau || 67 ||

Meaning: "At the end of the kalpa the Lord spread Shesha as his bed and slept. Then two terrible, well-known asuras appeared – Madhu and Kaitabha."

Verse 68

विष्णुकर्णमलोद्भूतौ हन्तुं ब्रह्माणमुद्यतौ।

स नाभिकमले विष्णोः स्थितो ब्रह्मा प्रजापतिः॥६८॥

Vishnu-Karnamalodbhutau Hantum Brahmanam Udyatau |

Sa Nabhikamale Vishnoh Sthito Brahma Prajapatih || 68 ||

Meaning: "They were born from the dirt of Vishnu's ears, and they set out to kill Brahma. Brahma, the Prajapati, was seated on the lotus rising from Vishnu's navel."

Verse 69

दृष्ट्वा तावसुरौ चोग्रौ प्रसुप्तं च जनार्दनम्।

तुष्टाव योगनिद्रां तामेकाग्रहृदयस्थितः॥६९॥

Drishtva Tavasurau Chograu Prasuptam Cha Janardanam |

Tushtava Yoganidram Tam Ekagra-Hridaya-Sthitah || 69 ||

Meaning: "Seeing the two fierce asuras and Janardana asleep, Brahma fixed his heart in one-pointed concentration and praised Yoganidra."

Verse 70

विबोधनार्थाय हरेर्हरिनेत्रकृतालयाम्।

विश्वेश्वरीं जगद्धात्रीं स्थितिसंहारकारिणीम्॥७०॥

Vibodhanarthaya Harer Hari-Netra-Kritalayam |

Vishveshvarim Jagaddhatrim Sthiti-Samhara-Karinim || 70 ||

Meaning: "He praised her who had made her home in Hari's eyes, so that Hari might awaken – the sovereign of the universe, the support of the world, the cause of its preservation and dissolution."

Verse 71

निद्रां भगवतीं विष्णोरतुलां तेजसः प्रभुः॥७१॥

Nidram Bhagavatim Vishnor Atulam Tejasah Prabhuh || 71 ||

Meaning: "She is Bhagavati Nidra, the incomparable sleep of Vishnu. Thus Brahma, the lord of splendour, praised her."

Verse 72 – Brahma Uvacha

ब्रह्मोवाच॥७२॥

Brahmovacha || 72 ||

Meaning: Brahma said:

Verses 73–74

त्वं स्वाहा त्वं स्वधा त्वं हि वषट्कारः स्वरात्मिका॥७३॥

सुधा त्वमक्षरे नित्ये त्रिधा मात्रात्मिका स्थिता।

अर्धमात्रास्थिता नित्या यानुच्चार्या विशेषतः॥७४॥

Tvam Svaha Tvam Svadha Tvam Hi Vashatkarah Svaratmika || 73 ||

Sudha Tvam Akshare Nitye Tridha Matratmika Sthita |

Ardhamatra-Sthita Nitya Yanuchcharya Visheshatah || 74 ||

Meaning: "You are Svaha, you are Svadha, you are the Vashatkara, and you are the very self of sacred sound. You are nectar, O eternal and imperishable one. You live in the three sounds of Om – A, U and M – and you are the eternal one who lives in the half-sound beyond them, which cannot be clearly pronounced."

Verse 75

त्वमेव सन्ध्या सावित्री त्वं देवि जननी परा।

त्वयैतद्धार्यते विश्वं त्वयैतत्सृज्यते जगत्॥७५॥

Tvameva Sandhya Savitri Tvam Devi Janani Para |

Tvayaitad Dharyate Vishvam Tvayaitat Srijyate Jagat || 75 ||

Meaning: "You alone are Sandhya, you are Savitri, and you, O Goddess, are the supreme Mother. By you this universe is held up; by you this world is created."

Verse 76

त्वयैतत्पाल्यते देवि त्वमत्स्यन्ते च सर्वदा।

विसृष्टौ सृष्टिरूपा त्वं स्थितिरूपा च पालने॥७६॥

Tvayaitat Palyate Devi Tvam Atsyante Cha Sarvada |

Visrishtau Srishti-Rupa Tvam Sthiti-Rupa Cha Palane || 76 ||

Meaning: "By you it is protected, O Goddess, and by you it is consumed at the end. At creation you are the form of creation; while it lasts, you are the form of preservation."

Verse 77

तथा संहृतिरूपान्ते जगतोऽस्य जगन्मये।

महाविद्या महामाया महामेधा महास्मृतिः॥७७॥

Tatha Samhriti-Rupante Jagato'sya Jaganmaye |

Mahavidya Mahamaya Mahamedha Mahasmritih || 77 ||

Meaning: "And at the end of this world you are the form of dissolution, O you who fill the world. You are Mahavidya, the great knowledge; Mahamaya, the great illusion; Mahamedha, the great intellect; and Mahasmriti, the great memory."

Verse 78

महामोहा च भवती महादेवी महासुरी।

प्रकृतिस्त्वं च सर्वस्य गुणत्रयविभाविनी॥७८॥

Mahamoha Cha Bhavati Mahadevi Mahasuri |

Prakritis Tvam Cha Sarvasya Gunatraya-Vibhavini || 78 ||

Meaning: "You are Mahamoha, the great delusion; you are Mahadevi, the great Goddess, and Mahasuri, the great power that works even in the Asuras. You are Prakriti, the nature of all things, which brings forth the three gunas."

Verse 79

कालरात्रिर्महारात्रिर्मोहरात्रिश्च दारुणा।

त्वं श्रीस्त्वमीश्वरी त्वं ह्रीस्त्वं बुद्धिर्बोधलक्षणा॥७९॥

Kalaratrir Maharatrir Moharatrish Cha Daruna |

Tvam Shris Tvam Ishvari Tvam Hris Tvam Buddhir Bodha-Lakshana || 79 ||

Meaning: "You are Kalaratri, Maharatri and the dreadful Moharatri. You are Shri, prosperity; Ishvari, the ruler; Hri, modesty; and Buddhi, intelligence, whose mark is understanding."

Verse 80

लज्जा पुष्टिस्तथा तुष्टिस्त्वं शान्तिः क्षान्तिरेव च।

खड्गिनी शूलिनी घोरा गदिनी चक्रिणी तथा॥८०॥

Lajja Pushtis Tatha Tushtis Tvam Shantih Kshantir Eva Cha |

Khadgini Shulini Ghora Gadini Chakrini Tatha || 80 ||

Meaning: "You are Lajja, bashfulness; Pushti, nourishment; Tushti, contentment; Shanti, peace; and Kshanti, forgiveness. You hold the sword and the trident, you are terrible to behold, and you bear the mace and the discus."

Verse 81

शङ्खिनी चापिनी बाणभुशुण्डीपरिघायुधा।

सौम्या सौम्यतराशेषसौम्येभ्यस्त्वतिसुन्दरी॥८१॥

Shankhini Chapini Bana-Bhushundi-Parighayudha |

Saumya Saumyatarashesha-Saumyebhyas Tvatisundari || 81 ||

Meaning: "You bear the conch and the bow; the arrow, the bhushundi and the parigha are your weapons. You are gentle, gentler than all gentle things, and more beautiful than all beautiful things."

Verse 82

परापराणां परमा त्वमेव परमेश्वरी।

यच्च किञ्चित्क्वचिद्वस्तु सदसद्वाखिलात्मिके॥८२॥

Paraparanam Parama Tvameva Parameshvari |

Yachcha Kinchit Kvachid Vastu Sadasad Vakhilatmike || 82 ||

Meaning: "You are the highest of the high and the low; you alone are Parameshvari, the Supreme Goddess. O you who are the self of all – whatever thing exists anywhere, seen or unseen,"

Verse 83

तस्य सर्वस्य या शक्तिः सा त्वं किं स्तूयसे तदा।

यया त्वया जगत्स्रष्टा जगत्पात्यत्ति यो जगत्॥८३॥

Tasya Sarvasya Ya Shaktih Sa Tvam Kim Stuyase Tada |

Yaya Tvaya Jagat-Srashta Jagat Patyatti Yo Jagat || 83 ||

Meaning: "the power in all of it is you. How, then, can you be praised? Even Vishnu, who creates, protects and consumes the world,"

Verse 84

सोऽपि निद्रावशं नीतः कस्त्वां स्तोतुमिहेश्वरः।

विष्णुः शरीरग्रहणमहमीशान एव च॥८४॥

So'pi Nidravasham Nitah Kas Tvam Stotum Iheshvarah |

Vishnuh Sharira-Grahanam Aham Ishana Eva Cha || 84 ||

Meaning: "has been put to sleep by you – who here, then, is able to praise you? And it is you who have caused Vishnu, me (Brahma) and Shiva"

Verse 85

कारितास्ते यतोऽतस्त्वां कः स्तोतुं शक्तिमान् भवेत्।

सा त्वमित्थं प्रभावैः स्वैरुदारैर्देवि संस्तुता॥८५॥

Karitas Te Yato'tas Tvam Kah Stotum Shaktiman Bhavet |

Sa Tvam Ittham Prabhavaih Svair Udarair Devi Samstuta || 85 ||

Meaning: "to take our bodies; who then could have the power to praise you? O Goddess, you have been praised thus for your own noble powers –"

Verse 86

मोहयैतौ दुराधर्षावसुरौ मधुकैटभौ।

प्रबोधं च जगत्स्वामी नीयतामच्युतो लघु॥८६॥

Mohayaitau Duradharshav Asurau Madhu-Kaitabhau |

Prabodham Cha Jagat-Svami Niyatam Achyuto Laghu || 86 ||

Meaning: "so bewilder these two unassailable demons, Madhu and Kaitabha, and quickly bring Achyuta, the Lord of the world, to wakefulness."

Verse 87

बोधश्च क्रियतामस्य हन्तुमेतौ महासुरौ॥८७॥

Bodhash Cha Kriyatam Asya Hantum Etau Mahasurau || 87 ||

Meaning: "And rouse his understanding, so that he may slay these two great demons."

Verse 88 – Rishir Uvacha

ऋषिरुवाच॥८८॥

Rishir Uvacha || 88 ||

Meaning: The sage said:

Verse 89

एवं स्तुता तदा देवी तामसी तत्र वेधसा॥८९॥

Evam Stuta Tada Devi Tamasi Tatra Vedhasa || 89 ||

Meaning: Praised in this way by Brahma, the Goddess in her tamasic form prepared to leave Vishnu's body.

Verse 90

विष्णोः प्रबोधनार्थाय निहन्तुं मधुकैटभौ।

नेत्रास्यनासिकाबाहुहृदयेभ्यस्तथोरसः॥९०॥

Vishnoh Prabodhanarthaya Nihantum Madhu-Kaitabhau |

Netrasya-Nasika-Bahu-Hridayebhyas Tathorasah || 90 ||

Meaning: To awaken Vishnu so that he could slay Madhu and Kaitabha, she came out of his eyes, mouth, nostrils, arms, heart and chest.

Verse 91

निर्गम्य दर्शने तस्थौ ब्रह्मणोऽव्यक्तजन्मनः।

उत्तस्थौ च जगन्नाथस्तया मुक्तो जनार्दनः॥९१॥

Nirgamya Darshane Tasthau Brahmano'vyakta-Janmanah |

Uttasthau Cha Jagannathas Taya Mukto Janardanah || 91 ||

Meaning: She then stood before Brahma, who is born of the Unmanifest. Freed by her, Janardana, the Lord of the world, rose up.

Verse 92

एकार्णवेऽहिशयनात्ततः स ददृशे च तौ।

मधुकैटभौ दुरात्मानावतिवीर्यपराक्रमौ॥९२॥

Ekarnave'hishayanat Tatah Sa Dadrishe Cha Tau |

Madhu-Kaitabhau Duratmanav Ativirya-Parakramau || 92 ||

Meaning: He rose from his serpent-bed on the single ocean and saw the two of them – Madhu and Kaitabha, evil-minded, of enormous strength and valour.

Verse 93

क्रोधरक्तेक्षणावत्तुं ब्रह्माणं जनितोद्यमौ।

समुत्थाय ततस्ताभ्यां युयुधे भगवान् हरिः॥९३॥

Krodha-Raktekshanav Attum Brahmanam Janitodyamau |

Samutthaya Tatastabhyam Yuyudhe Bhagavan Harih || 93 ||

Meaning: Their eyes were red with anger, and they were bent on devouring Brahma. Then Lord Hari stood up and fought with them.

Verses 94–95

पञ्चवर्षसहस्राणि बाहुप्रहरणो विभुः।

तावप्यतिबलोन्मत्तौ महामायाविमोहितौ॥९४॥

उक्तवन्तौ वरोऽस्मत्तो व्रियतामिति केशवम्॥९५॥

Pancha-Varsha-Sahasrani Bahu-Praharano Vibhuh |

Tavapy Atibalonmattau Mahamaya-Vimohitau || 94 ||

Uktavantau Varo'smatto Vriyatamiti Keshavam || 95 ||

Meaning: He fought them for five thousand years, using only his arms as weapons. And the two, mad with their great strength and deluded by Mahamaya, said to Keshava: "Choose a boon from us."

Verse 96 – Shri Bhagavan Uvacha

श्रीभगवानुवाच॥९६॥

Shri Bhagavan Uvacha || 96 ||

Meaning: The Lord said:

Verses 97–98

भवेतामद्य मे तुष्टौ मम वध्यावुभावपि॥९७॥

किमन्येन वरेणात्र एतावद्धि वृतं मम॥९८॥

Bhavetamadya Me Tushtau Mama Vadhyav Ubhav Api || 97 ||

Kimanyena Varenatra Etavaddhi Vritam Mama || 98 ||

Meaning: "If you are pleased with me, then let both of you be slain by me today. What other boon do I need? This much is all I ask."

Verse 99 – Rishir Uvacha

ऋषिरुवाच॥९९॥

Rishir Uvacha || 99 ||

Meaning: The sage said:

Verse 100

वञ्चिताभ्यामिति तदा सर्वमापोमयं जगत्॥१००॥

Vanchitabhyam Iti Tada Sarvam Apomayam Jagat || 100 ||

Meaning: Tricked in this way, the two of them then looked at the world, which was all water.

Verse 101

विलोक्य ताभ्यां गदितो भगवान् कमलेक्षणः।

आवां जहि न यत्रोर्वी सलिलेन परिप्लुता॥१०१॥

Vilokya Tabhyam Gadito Bhagavan Kamalekshanah |

Avam Jahi Na Yatrorvi Salilena Paripluta || 101 ||

Meaning: Having looked, they said to the lotus-eyed Lord: "Kill us where the earth is not covered by water." They thought no such place existed.

Verse 102 – Rishir Uvacha

ऋषिरुवाच॥१०२॥

Rishir Uvacha || 102 ||

Meaning: The sage said:

Verse 103

तथेत्युक्त्वा भगवता शङ्खचक्रगदाभृता।

कृत्वा चक्रेण वै च्छिन्ने जघने शिरसी तयोः॥१०३॥

Tathetyuktva Bhagavata Shankha-Chakra-Gada-Bhrita |

Kritva Chakrena Vai Chchhinne Jaghane Shirasi Tayoh || 103 ||

Meaning: "So be it," said the Lord who bears the conch, the discus and the mace. He placed the two on his thigh and cut off their heads with his discus.

Verse 104

एवमेषा समुत्पन्ना ब्रह्मणा संस्तुता स्वयम्।

प्रभावमस्या देव्यास्तु भूयः श्रृणु वदामि ते॥ ऐं ॐ॥१०४॥

Evamesha Samutpanna Brahmana Samstuta Svayam |

Prabhavam Asya Devyastu Bhuyah Shrinu Vadami Te || Aim Om || 104 ||

Meaning: "Thus the Goddess appeared, praised by Brahma himself. Now hear more about the power of this Goddess; I shall tell it to you." Aim Om.

Chapter Colophon

॥ इति श्रीमार्कण्डेयपुराणे सावर्णिके मन्वन्तरे देवीमाहात्म्ये मधुकैटभवधो नाम प्रथमोऽध्यायः॥१॥

|| Iti Shri-Markandeya-Purane Savarnike Manvantare Devimahatmye Madhu-Kaitabha-Vadho Nama Prathamo'dhyayah || 1 ||

Meaning: Thus ends the first chapter, named "The Slaying of Madhu and Kaitabha", of the Devi Mahatmya in the account of the Savarnika manvantara in the Shri Markandeya Purana.

उवाच १४, अर्धश्लोकाः २४, श्लोकाः ६६, एवमादितः॥१०४॥

Uvacha 14, Ardhashlokah 24, Shlokah 66, Evamaditah || 104 ||

Meaning: Fourteen uvacha lines, 24 half-verses and 66 full verses – 104 textual units in all from the beginning of the chapter.

Significance of Durga Saptashati Chapter 1

Durga Saptashati Chapter 1 introduces one of the central ideas of the Devi Mahatmya: the power of Mahamaya.

The chapter shows that attachment is not limited to people who lack knowledge. Even a king who understands that he has lost his kingdom and a merchant who knows that his family has rejected him remain emotionally attached to them.

Sage Medha explains that this is the influence of Mahamaya. She is described not only as the power behind delusion but also as the supreme knowledge that leads towards liberation.

The story of Madhu and Kaitabha then establishes the Goddess as the power behind Vishnu's awakening and his victory.

Main Teachings of Chapter 1

Mahamaya influences all beings: attachment can affect even knowledgeable people (Verses 44 and 55).
Knowledge alone does not remove attachment: understanding something does not by itself free the mind from clinging to it (Verses 41–45).
Knowledge and clinging run through every creature: birds feed their young while they themselves go hungry, and humans long for their children in the same way (Verses 47–53).
The Goddess is both Maya and Vidya: she is the power behind worldly bondage and also the knowledge that leads to liberation (Verses 57–58).
She is eternal, and yet she "appears": the world calls her born whenever she takes form for the work of the gods (Verses 64–66).
Divine grace has the decisive place: Brahma's prayer to the Goddess, not his own strength, is what frees Vishnu to defeat Madhu and Kaitabha (Verses 69–91).

Brahma's Hymn to the Goddess

Verses 73–87 contain Brahma's praise of Yoganidra before Vishnu awakens. The tradition recites this hymn on its own in the Durga Saptashati sequence, where it is known as the Tantrokta Ratri Suktam.

In the hymn the Goddess is praised as the sacred sound itself – Svaha, Svadha, the Vashatkara and the three sounds of Om; as Sandhya, Savitri and the supreme Mother; as the power of creation, preservation and dissolution; as Mahavidya, Mahamaya, Mahamedha, Mahasmriti and Mahamoha; as Prakriti and the three nights, Kalaratri, Maharatri and Moharatri; and as the qualities that live in all beings – Shri, Ishvari, Hri, Buddhi, Lajja, Pushti, Tushti, Shanti and Kshanti. It ends by admitting that even Vishnu, Brahma and Shiva act and take form by her power, and then makes its request: bewilder Madhu and Kaitabha and awaken Vishnu.

Why Is Chapter 1 Called Madhu-Kaitabha Vadha?

The first chapter is traditionally known as Madhu-Kaitabha Vadha because its concluding narrative describes the destruction (vadha) of the demons Madhu and Kaitabha. The story establishes the importance of the Goddess's power even before the great battles of the later chapters.

Traditional Recitation of Chapter 1

Chapter 1 is the Prathama Charitra of the Devi Mahatmya and is associated with Mahakali. It opens every schedule of the Durga Saptashati Path and is read on the first day whether the Path is spread over three, seven or nine days.

Schedule	Day 1	Then
3-day Path (by Charitra)	Chapter 1	Day 2: Chapters 2–4 · Day 3: Chapters 5–13
7-day Path	Chapter 1	Day 2: Chapters 2–3 · Day 3: Chapter 4 · Day 4: Chapters 5–8 · Day 5: Chapters 9–10 · Day 6: Chapter 11 · Day 7: Chapters 12–13
9-day Navratri Path	Chapter 1	Day 2: Chapters 2–4 · Day 3: Chapters 5–6 · Day 4: Chapter 7 · Day 5: Chapter 8 · Day 6: Chapters 9–10 · Day 7: Chapter 11 · Day 8: Chapter 12 · Day 9: Chapter 13

In traditional practice the chapter is preceded by the preparatory prayers and Nyasa of the Path Vidhi, then its own Viniyoga and the Dhyana of Mahakali given above. The chapter is read through to its colophon in one sitting; a chapter is never left unfinished. The exact procedure varies by tradition, lineage and method, and devotees should follow the method prescribed by their Guru or family tradition.

Traditional Spiritual Significance

In the chapter-wise tradition of the Path, the first chapter is read for freedom from every kind of worry and for a settled, cheerful mind – fitting for a chapter whose whole frame is two men who cannot stop worrying. Devotees traditionally approach it for:

Devotion towards Goddess Mahakali and Mahamaya
Reflection on the nature of attachment and delusion
Seeking divine grace and protection
Spiritual discipline and remembrance of the Goddess
Understanding the relationship between Maya, knowledge and liberation

These are traditional devotional associations and should not be understood as guaranteed worldly or medical outcomes.

Frequently Asked Questions

What is Durga Saptashati Chapter 1 called?

Durga Saptashati Chapter 1 is called Prathama Adhyaya and is traditionally known as Madhu-Kaitabha Vadha, the story of the destruction of Madhu and Kaitabha. It is the entire Prathama Charitra of the Devi Mahatmya.

What happens in Chapter 1 of Durga Saptashati?

King Suratha and the merchant Samadhi ask Sage Medha why they remain attached to the people and possessions that failed them. Medha explains the power of Mahamaya and narrates how Brahma praised the Goddess to release Vishnu from Yoganidra, after which Vishnu defeated the demons Madhu and Kaitabha.

Who is the main Goddess in Durga Saptashati Chapter 1?

The presiding deity of the Prathama Charitra is Mahakali. The chapter describes her through the concepts of Mahamaya and Yoganidra – the power that holds Vishnu in sleep and deludes the demons – and the Dhyana at its head describes the ten-faced Mahakali whom Brahma praised.

Who are Madhu and Kaitabha?

Madhu and Kaitabha are two powerful demons born from the dirt of Vishnu's ears while he lay in Yoganidra. They attacked Brahma and were finally slain by Vishnu through the grace and power of the Goddess.

Why did Brahma praise the Goddess?

Because Vishnu was held in Yoganidra while Madhu and Kaitabha rushed to kill Brahma. Brahma could not wake Vishnu himself; he praised the Goddess who was his sleep and asked her to leave Vishnu's body so that the Lord would awaken and defeat the demons.

How long did Vishnu fight Madhu and Kaitabha?

The chapter states that Vishnu fought the two demons for five thousand years, using his arms alone as weapons, before their defeat.

What is the main teaching of Chapter 1?

The central teaching is the power of Mahamaya. Attachment and delusion can influence even wise people, and the Goddess who causes that delusion is also the supreme knowledge that leads towards liberation.

How many verses are there in Durga Saptashati Chapter 1?

The traditional count gives 104 textual units: 14 uvacha lines, 24 half-verses and 66 full verses, as the count line after the colophon states. The Saptashati counts every uvacha line and half-verse as a unit; added across the thirteen chapters they make the 700 from which the text takes its name.

Can Chapter 1 be recited on its own?

Yes. It is the complete first Charitra, so it stands by itself with its own Viniyoga and Dhyana, and in the three-, seven- and nine-day schedules it is read alone on the first day. The preliminaries of the Path Vidhi are performed before it as for the whole Path.