Durga Saptashati Chapter 1: The Slaying of Madhu and Kaitabha

The Durga Saptashati, also known as the Devi Mahatmya and the Chandi Path, is a sacred Hindu text of 700 verses in 13 chapters that celebrates the glory of Goddess Durga. The first chapter begins the first charitra (episode). In it, the sage Medha tells King Suratha and the merchant Samadhi about the glory of Bhagavati and narrates how Madhu and Kaitabha were slain.

Shri Durga Saptashati – Prathamo'dhyaya (॥ श्रीदुर्गासप्तशती - प्रथमोऽध्यायः ॥)

Viniyoga (॥ विनियोगः ॥)

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, Agnistattvam, Rigvedah Svarupam, Shri-Mahakali-Prityarthe Prathama-Charitra-Jape Viniyogah |

Meaning: The rishi of the first charitra is Brahma, Goddess Mahakali is its presiding deity and its metre is Gayatri. Nanda is regarded as its shakti, Raktadantika as its bija and Agni (fire) as its tattva. Its nature is connected with the Rigveda. This viniyoga is performed for the recitation of the first charitra in order to please Shri Mahakali.

Dhyanam (॥ ध्यानम् ॥)

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 meditate on Goddess Mahakali, who holds in her hands the sword, discus, mace, bow, parigha, trident, bhushundi and conch. She has three eyes, and her whole body is adorned with divine ornaments. Her radiance shines like a blue gem, and her form is supremely powerful. I meditate on that very Mahakali whom Brahma praised for the slaying of Madhu and Kaitabha while Lord Vishnu was in yoganidra.

ॐ नमश्चण्डिकायै*

Om Namash Chandikayai

Meaning: Salutations to Goddess Chandika.

Verses

Markandeya Uvacha

"ॐ ऐं" मार्कण्डेय उवाच॥1॥

"Om Aim" Markandeya Uvacha || 1 ||

Meaning: Remembering the Goddess’s bija mantra, which is the very form of knowledge, the sage Markandeya began his narration.

Verse 2

सावर्णिः सूर्यतनयो यो मनुः कथ्यतेऽष्टमः। निशामय तदुत्पत्तिं विस्तराद् गदतो मम॥2॥

Savarnih Suryatanayo Yo Manuh Kathyate'shtamah | Nishamaya Tadutpattim Vistarad Gadato Mama || 2 ||

Meaning: I shall tell you in detail the story of how Savarni, who is called the son of the Sun God and is regarded as the eighth Manu, became Manu. Listen carefully.

Verse 3

महामायानुभावेन यथा मन्वन्तराधिपः। स बभूव महाभागः सावर्णिस्तनयो रवेः॥3॥

Mahamayanubhavena Yatha Manvantaradhipah | Sa Babhuva Mahabhagah Savarnis Tanayo Raveh || 3 ||

Meaning: By the power and grace of Mahamaya, Savarni, the son of the Sun God, became greatly fortunate and became the ruler of a manvantara (an age of Manu), that is, a Manu.

Verse 4

स्वारोचिषेऽन्तरे पूर्वं चैत्रवंशसमुद्भवः। सुरथो नाम राजाभूत्समस्ते क्षितिमण्डले॥4॥

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 dynasty. He ruled over the whole earth.

Verse 5

तस्य पालयतः सम्यक् प्रजाः पुत्रानिवौरसान्। बभूवुः शत्रवो भूपाः कोलाविध्वंसिनस्तदा॥5॥

Tasya Palayatah Samyak Prajah Putran Ivaurasan | Babhuvuh Shatravo Bhupah Kolavidhvamsinas Tada || 5 ||

Meaning: King Suratha cared for his subjects well, as though they were his own sons. At that time, enemy kings known as the Kolavidhvamsis attacked his kingdom.

Verse 6

तस्य तैरभवद् युद्धमतिप्रबलदण्डिनः। न्यूनैरपि स तैर्युद्धे कोलाविध्वंसिभिर्जितः॥6॥

Tasya Tairabhavad Yuddham Atiprabala-Dandinah | Nyunairapi Sa Tairyuddhe Kolavidhvamsibhir Jitah || 6 ||

Meaning: King Suratha fought against those powerful enemies. Although his army was the stronger, the Kolavidhvamsi kings defeated him in battle.

Verse 7

ततः स्वपुरमायातो निजदेशाधिपोऽभवत्। आक्रान्तः स महाभागस्तैस्तदा प्रबलारिभिः॥7॥

Tatah Svapuram Ayato Nijadeshadhipo'bhavat | Akrantah Sa Mahabhagas Tais Tada Prabalaribhih || 7 ||

Meaning: After his defeat, the king returned to his own city and began to look after his kingdom. But his powerful enemies attacked his kingdom again.

Verse 8

अमात्यैर्बलिभिर्दुष्टैर्दुर्बलस्य दुरात्मभिः। कोशो बलं चापहृतं तत्रापि स्वपुरे ततः॥8॥

Amatyair Balibhir Dushtair Durbalasya Duratmabhih | Kosho Balam Chapahritam Tatrapi Svapure Tatah || 8 ||

Meaning: His wicked and selfish ministers also took advantage of the king’s weakness. They seized control of the royal treasury and the strength of the army.

Verse 9

ततो मृगयाव्याजेन हृतस्वाम्यः स भूपतिः। एकाकी हयमारुह्य जगाम गहनं वनम्॥9॥

Tato Mrigaya-Vyajena Hritasvamyah Sa Bhupatih | Ekaki Hayamaruhya Jagama Gahanam Vanam || 9 ||

Meaning: Having thus lost his authority over the kingdom, the king set out alone on horseback into a dense forest on the pretext of going hunting.

Verse 10

स तत्राश्रममद्राक्षीद् द्विजवर्यस्य मेधसः। प्रशान्तश्वापदाकीर्णं मुनिशिष्योपशोभितम्॥10॥

Sa Tatrashramam Adrakshid Dvija-Varyasya Medhasah | Prashanta-Shvapadakirnam Munishishyopashobhitam || 10 ||

Meaning: In the forest he saw the ashram of Medha, the foremost of sages. The ashram was peaceful; even the wild animals there were calm, and it was graced by the sage’s disciples.

Verse 11

तस्थौ कंचित्स कालं च मुनिना तेन सत्कृतः। इतश्चेतश्च विचरंस्तस्मिन्मुनिवराश्रमे॥11॥

Tasthau Kanchitsa Kalam Cha Munina Tena Satkritah | Itash Chetash Cha Vicharams Tasmin Munivarashrame || 11 ||

Meaning: The sage Medha welcomed the king with honour. The king stayed in that ashram for some time, wandering here and there and taking in its atmosphere.

Verse 12

सोऽचिन्तयत्तदा तत्र ममत्वाकृष्टचेतनः।* मत्पूर्वैः पालितं पूर्वं मया हीनं पुरं हि तत्॥12॥

So'chintayat Tada Tatra Mamatvakrishta-Chetanah | Matpurvaih Palitam Purvam Maya Hinam Puram Hi Tat || 12 ||

Meaning: Out of attachment to his kingdom, the king’s mind was drawn back to it again. He began to think: “The city that my forefathers cared for and that I too looked after — how is it faring now without me?”

Verse 13

मद्भृत्यैस्तैरसद्वृत्तैर्धर्मतः पाल्यते न वा। न जाने स प्रधानो मे शूरहस्ती सदामदः॥13॥

Madbhrityais Tair Asadvrittair Dharmatah Palyate Na Va | Na Jane Sa Pradhano Me Shurahasti Sadamadah || 13 ||

Meaning: He began to think: “Are my servants and officers who are there now ruling the kingdom righteously or not? And my brave, ever-spirited elephant, the pride of my kingdom — in whose hands is it now?”

Verse 14

मम वैरिवशं यातः कान् भोगानुपलप्स्यते। ये ममानुगता नित्यं प्रसादधनभोजनैः॥14॥

Mama Vairivasham Yatah Kan Bhogan Upalapsyate | Ye Mamanugata Nityam Prasada-Dhana-Bhojanaih || 14 ||

Meaning: “What pleasures can that elephant of mine be enjoying now that it is in the hands of my enemies? Those who once depended on my favour, wealth and food — whom are they with now?”

Verse 15

अनुवृत्तिं ध्रुवं तेऽद्य कुर्वन्त्यन्यमहीभृताम्। असम्यग्व्ययशीलैस्तैः कुर्वद्भिः सततं व्ययम्॥15॥

Anuvrittim Dhruvam Te'dya Kurvanty Anya-Mahibhritam | Asamyag-Vyaya-Shilais Taih Kurvadbhih Satatam Vyayam || 15 ||

Meaning: The king thinks: “Those who were once under me must surely be serving another king now. If they are spending the wealth wrongly and without restraint, the state of the kingdom will decline.”

Verse 16

सञ्चितः सोऽतिदुःखेन क्षयं कोशो गमिष्यति। एतच्चान्यच्च सततं चिन्तयामास पार्थिवः॥16॥

Sanchitah So'tiduhkhena Kshayam Kosho Gamishyati | Etach Chanyach Cha Satatam Chintayamasa Parthivah || 16 ||

Meaning: He thought: “The treasury that I gathered with such great difficulty will soon be exhausted by their wasteful spending.” In this way the king kept thinking constantly about his kingdom and the many matters connected with it.

Verse 17

तत्र विप्राश्रमाभ्याशे वैश्यमेकं ददर्श सः। स पृष्टस्तेन कस्त्वं भो हेतुश्चागमनेऽत्र कः॥17॥

Tatra Viprashramabhyashe Vaishyamekam Dadarsha Sah | Sa Prishtastena Kastvam Bho Hetush Chagamane'tra Kah || 17 ||

Meaning: Near that same ashram the king saw a Vaishya (merchant). He asked him: “Who are you, and why have you come here?”

Verse 18

सशोक इव कस्मात्त्वं दुर्मना इव लक्ष्यसे। इत्याकर्ण्य वचस्तस्य भूपतेः प्रणयोदितम्॥18॥

Sashoka Iva Kasmattvam Durmana Iva Lakshyase | Ityakarnya Vachastasya Bhupateh Pranayoditam || 18 ||

Meaning: The king asked: “Why do you look so sad and troubled?” Hearing the king’s kind words,

Verse 19

प्रत्युवाच स तं वैश्यः प्रश्रयावनतो नृपम्॥19॥

Pratyuvacha Sa Tam Vaishyah Prashrayavanato Nripam || 19 ||

Meaning: the Vaishya humbly replied to the king.

Vaishya Uvacha

वैश्य उवाच॥20॥

Verse 21

समाधिर्नाम वैश्योऽहमुत्पन्नो धनिनां कुले॥21॥

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

Meaning: The Vaishya said: “My name is Samadhi, and I was born into a wealthy merchant family.

Verse 22

पुत्रदारैर्निरस्तश्च धनलोभादसाधुभिः। विहीनश्च धनैर्दारैः पुत्रैरादाय मे धनम्॥22॥

Putradarair Nirastash Cha Dhanalobhad Asadhubhih | Vihinashcha Dhanair Daraih Putrairadaya Me Dhanam || 22 ||

Meaning: “My wife and sons, out of greed for wealth, have driven me out of my home. They have taken all my wealth for themselves and separated me from my riches, my wife and my sons.

Verse 23

वनमभ्यागतो दुःखी निरस्तश्चाप्तबन्धुभिः। सोऽहं न वेद्मि पुत्राणां कुशलाकुशलात्मिकाम्॥23॥

Vanam Abhyagato Duhkhi Nirastash Chapta-Bandhubhih | So'ham Na Vedmi Putranam Kushalakushalatmikam || 23 ||

Meaning: “Grieving at being abandoned by my own relatives, I have come to this forest. Yet I still worry about my sons and want to know whether they are happy or unhappy.

Verse 24

प्रवृत्तिं स्वजनानां च दाराणां चात्र संस्थितः। किं नु तेषां गृहे क्षेममक्षेमं किं नु साम्प्रतम्॥24॥

Pravrittim Svajananam Cha Daranam Chatra Samsthitah | Kim Nu Tesham Grihe Kshemam Akshemam Kim Nu Sampratam || 24 ||

Meaning: “Even while living here, I worry about my family and my wife. I do not know whether all is well at home just now or whether there is some trouble.

Verse 25

कथं ते किं नु सद्वृत्ता दुर्वृत्ताः किं नु मे सुताः॥25॥

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

Meaning: “Again and again I wonder how my sons are behaving at this time. Are they living good lives, or have they gone astray?”

Raja Uvacha

राजोवाच॥26॥

Verses 27–28

यैर्निरस्तो भवाँल्लुब्धैः पुत्रदारादिभिर्धनैः॥27॥ तेषु किं भवतः स्नेहमनुबध्नाति मानसम्॥28॥

Yairnirasto Bhavanllubdhaih Putradaradibhir Dhanaih || 27 || Teshu Kim Bhavatah Sneham Anubadhnati Manasam || 28 ||

Meaning: The king said: “Why does your mind still hold so much affection for the greedy sons and wife who drove you out of your home for the sake of wealth?”

Vaishya Uvacha

वैश्य उवाच॥29॥

Verse 30

एवमेतद्यथा प्राह भवानस्मद्गतं वचः॥30॥

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

Meaning: The Vaishya said: “O King! What you have said about me is quite true.

Verse 31

किं करोमि न बध्नाति मम निष्ठुरतां मनः। यैः संत्यज्य पितृस्नेहं धनलुब्धैर्निराकृतः॥31॥

Kim Karomi Na Badhnati Mama Nishthuratam Manah | Yaih Santyajya Pitrisneham Dhanalubdhair Nirakritah || 31 ||

Meaning: “But what can I do? My mind cannot harden itself against them. Out of greed for wealth they abandoned their love for their father and drove me from home, and yet my mind remains attached to them.

Verse 32

पतिस्वजनहार्दं च हार्दि तेष्वेव मे मनः। किमेतन्नाभिजानामि जानन्नपि महामते॥32॥

Pati-Svajana-Hardam Cha Hardi Teshveva Me Manah | Kim Etan Nabhijanami Janannapi Mahamate || 32 ||

Meaning: “O wise one! They showed me no love or kinship, yet my heart remains fixed on them. I cannot understand this, even though I know how they have behaved.

Verse 33

यत्प्रेमप्रवणं चित्तं विगुणेष्वपि बन्धुषु। तेषां कृते मे निःश्वासो दौर्मनस्यं च जायते॥33॥

Yat Prema-Pravanam Chittam Viguneshvapi Bandhushu | Tesham Krite Me Nihshvaso Daurmanasyam Cha Jayate || 33 ||

Meaning: “No matter how faulty the members of my family may be, my mind stays full of love for them. It is because of them that I worry, and in my sorrow I sigh.

Verse 34

करोमि किं यन्न मनस्तेष्वप्रीतिषु निष्ठुरम्॥34॥

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

Meaning: “What can I do? My mind cannot harden itself even against those who have shown me no love.”

Markandeya Uvacha (मार्कण्डेय उवाच॥35॥)

Verse 36

ततस्तौ सहितौ विप्र तं मुनिं समुपस्थितौ॥36॥

Tatastau Sahitau Vipra Tam Munim Samupasthitau || 36 ||

Meaning: The sage Markandeya says: After this, King Suratha and the Vaishya Samadhi went together to the sage Medha.

Verse 37

समाधिर्नाम वैश्योऽसौ स च पार्थिवसत्तमः। कृत्वा तु तौ यथान्यायं यथार्हं तेन संविदम्॥37॥

Samadhirnama Vaishyo'sau Sa Cha Parthiva-Sattamah | Kritva Tu Tau Yathanyayam Yatharham Tena Samvidam || 37 ||

Meaning: One was the Vaishya Samadhi and the other the noble King Suratha. Both paid due respect to the sage Medha and spoke with him.

Verse 38

उपविष्टौ कथाः काश्चिच्चक्रतुर्वैश्यपार्थिवौ॥38॥

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

Meaning: Then the king and the Vaishya sat down near the sage and began to talk.

Raja Uvacha (राजोवाच॥39॥)

Verse 40

भगवंस्त्वामहं प्रष्टुमिच्छाम्येकं वदस्व तत्॥40॥

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

Meaning: The king said: “O revered one! I wish to ask you a question. Please answer it.

Verse 41

दुःखाय यन्मे मनसः स्वचित्तायत्ततां विना। ममत्वं गतराज्यस्य राज्याङ्गेष्वखिलेष्वपि॥41॥

Duhkhaya Yanme Manasah Svachittayattatam Vina | Mamatvam Gatarajyasya Rajyangeshv Akhileshv Api || 41 ||

Meaning: “My kingdom has slipped from my hands, and yet my mind remains attached with a sense of ‘mine’ to everything in the kingdom and to its people. This is what pains my mind.

Verse 42

जानतोऽपि यथाज्ञस्य किमेतन्मुनिसत्तम। अयं च निकृतः पुत्रैर्दारैर्भृत्यैस्तथोज्झितः॥42॥*

Janato'pi Yathajnasya Kim Etan Munisattama | Ayam Cha Nikritah Putrair Darair Bhrityais Tathojjhitah || 42 ||

Meaning: “O best of sages! I know that my kingdom is no longer mine, so why does my mind remain attached to it? This Vaishya too has been abandoned by his sons, his wife and his servants.

Verse 43

स्वजनेन च संत्यक्तस्तेषु हार्दी तथाप्यति। एवमेष तथाहं च द्वावप्यत्यन्तदुःखितौ॥43॥

Svajanena Cha Santyaktas Teshu Hardi Tathapyati | Evamesha Tathaham Cha Dvav Apy Atyanta-Duhkhitau || 43 ||

Meaning: “Even after being cast off by his own people, his heart still holds love for them. In the same way, I too feel attachment towards my kingdom and my subjects. Both of us are deeply unhappy.

Verse 44

दृष्टदोषेऽपि विषये ममत्वाकृष्टमानसौ। तत्किमेतन्महाभाग यन्मोहो ज्ञानिनोरपि॥44॥*

Drishtadoshe'pi Vishaye Mamatvakrishta-Manasau | Tat Kim Etan Mahabhaga Yanmoho Jnaninorapi || 44 ||

Meaning: “We both know that the things and people we are attached to have faults, and yet our minds are bound to them by attachment. O great sage! Why is it that even those who have knowledge are overcome by delusion?

Verse 45

ममास्य च भवत्येषा विवेकान्धस्य मूढता॥45॥

Mamasya Cha Bhavatyesha Vivekandhasya Mudhata || 45 ||

Meaning: “Although we both have some understanding of right and wrong, why does this state of delusion arise in us? Why is our power of discernment so confused?”

Rishir Uvacha

ऋषिरुवाच॥46॥

Verse 47

ज्ञानमस्ति समस्तस्य जन्तोर्विषयगोचरे॥47॥

Jnanamasti Samastasya Jantor Vishaya-Gochare || 47 ||

Meaning: The sage Medha said: “O King! Every living being in the world naturally has the knowledge to perceive the objects of its own senses.

Verse 48

विषयश्च महाभाग याति चैवं पृथक् पृथक्।** दिवान्धाः प्राणिनः केचिद्रात्रावन्धास्तथापरे॥48॥

Vishayashcha Mahabhaga Yati Chaivam Prithak Prithak | Divandhah Praninah Kechid Ratrav Andhas Tathapare || 48 ||

Meaning: “But the knowledge and the power of sight of living beings differ. Some creatures see poorly by day, and some see poorly by night.

Verse 49

केचिद्दिवा तथा रात्रौ प्राणिनस्तुल्यदृष्टयः। ज्ञानिनो मनुजाः सत्यं किं तु ते न हि केवलम्॥49॥*

Kechiddiva Tatha Ratrau Praninas Tulya-Drishtayah | Jnanino Manujah Satyam Kim Tu Te Na Hi Kevalam || 49 ||

Meaning: “Some creatures can see equally well by day and by night. In the same way, human beings possess knowledge, but knowledge is not limited to human beings alone.

Verse 50

यतो हि ज्ञानिनः सर्वे पशुपक्षिमृगादयः। ज्ञानं च तन्मनुष्याणां यत्तेषां मृगपक्षिणाम्॥50॥

Yato Hi Jnaninah Sarve Pashu-Pakshi-Mrigadayah | Jnanam Cha Tan Manushyanam Yattesham Mriga-Pakshinam || 50 ||

Meaning: “Animals, birds and other creatures also have knowledge suited to their lives and needs. Although the knowledge of humans and that of animals and birds differ in degree, the capacity to know is present in both.

Verse 51

मनुष्याणां च यत्तेषां तुल्यमन्यत्तथोभयोः। ज्ञानेऽपि सति पश्यैतान् पतङ्गाञ्छावचञ्चुषु॥51॥

Manushyanam Cha Yattesham Tulyam Anyat Tathobhayoh | Jnane'pi Sati Pashyaitan Patangan Chhava-Chanchushu || 51 ||

Meaning: “Some knowledge is common to humans and other creatures, and some is different. Yet look how even little birds, despite having knowledge, remain bound by attachment to their young.

Verse 52

कणमोक्षादृतान्मोहात्पीड्यमानानपि क्षुधा। मानुषा मनुजव्याघ्र साभिलाषाः सुतान् प्रति॥52॥

Kanamokshadritan Mohat Pidyamanan Api Kshudha | Manusha Manuja-Vyaghra Sabhilashah Sutan Prati || 52 ||

Meaning: “O King! Just as birds and other creatures, even when tormented by hunger, keep gathering food for their young, so too human beings feel great love and attachment for their children.

Verse 53

लोभात्प्रत्युपकाराय नन्वेता*न् किं न पश्यसि। तथापि ममतावर्त्ते मोहगर्ते निपातिताः॥53॥

Lobhat Pratyupakaraya Nanvetan Kim Na Pashyasi | Tathapi Mamatavartte Mohagarte Nipatitah || 53 ||

Meaning: “Often a person loves his children also out of a wish to receive something from them in return, and yet, because of delusion, he remains caught in the same cycle of attachment. It is this delusion that leads him again and again to sorrow.

Verse 54

महामायाप्रभावेण संसारस्थितिकारिणा।* तन्नात्र विस्मयः कार्यो योगनिद्रा जगत्पतेः॥54॥

Mahamaya-Prabhavena Samsara-Sthiti-Karina | Tannatra Vismayah Karyo Yoganidra Jagatpateh || 54 ||

Meaning: “All this happens through the power of Mahamaya, who governs the world. Therefore one should not be surprised at it. That same power also abides as the yoganidra of Lord Vishnu, the sustainer of the world.

Verse 55

महामाया हरेश्चैषा तया सम्मोह्यते जगत्।* ज्ञानिनामपि चेतांसि देवी भगवती हि सा॥55॥

Mahamaya Haresh Chaisha Taya Sammohyate Jagat | Jnaninamapi Chetamsi Devi Bhagavati Hi Sa || 55 ||

Meaning: “This Mahamaya is the power of Lord Hari, and it is by her maya that the whole world is deluded. Goddess Bhagavati is a power that can sway even the minds of the wise with delusion.

Verse 56

बलादाकृष्य मोहाय महामाया प्रयच्छति। तया विसृज्यते विश्वं जगदेतच्चराचरम्॥56॥

Balad Akrishya Mohaya Mahamaya Prayachchhati | Taya Visrijyate Vishvam Jagad Etach Characharam || 56 ||

Meaning: “By her power, Mahamaya draws the minds of living beings towards herself and casts them into delusion. It is by the power of this Goddess that this whole world, moving and unmoving, is brought forth and governed.

Verse 57

सैषा प्रसन्ना वरदा नृणां भवति मुक्तये। सा विद्या परमा मुक्तेर्हेतुभूता सनातनी॥57॥

Saisha Prasanna Varada Nrinam Bhavati Muktaye | Sa Vidya Parama Mukter Hetubhuta Sanatani || 57 ||

Meaning: “When this Goddess is pleased, she grants boons to human beings and opens the path to liberation. She is the eternal and supreme knowledge (vidya) that helps a person attain moksha.

Verse 58

संसारबन्धहेतुश्च सैव सर्वेश्वरेश्वरी॥58॥

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

Meaning: “This Goddess is also the power that causes the bondage of worldly existence, and she is Sarveshvari, the ruler of all the divine powers.”

Raja Uvacha

राजोवाच॥59॥

Verse 60

भगवन् का हि सा देवी महामायेति यां भवान्॥60॥

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

Meaning: The king asked: “O revered one! Who, in truth, is the Goddess you call Mahamaya? How did she appear, and what is her work?

Verses 61–62

ब्रवीति कथमुत्पन्ना सा कर्मास्याश्च किं द्विज।* यत्प्रभावा च सा देवी यत्स्वरूपा यदुद्भवा॥61॥* तत्सर्वं श्रोतुमिच्छामि त्वत्तो ब्रह्मविदां वर॥62॥

Braviti Katham Utpanna Sa Karmasyash Cha Kim Dvija | Yatprabhava Cha Sa Devi Yatsvarupa Yadudbhava || 61 || Tatsarvam Shrotum Ichchhami Tvatto Brahmavidam Vara || 62 ||

Meaning: “O best of sages, knower of Brahman! I wish to know what kind of power that Goddess has, what her true nature is and how she appeared. Please tell me all this in detail.”

Rishir Uvacha

ऋषिरुवाच॥63॥

Verse 64

नित्यैव सा जगन्मूर्तिस्तया सर्वमिदं ततम्॥64॥

Nityaiva Sa Jaganmurtis Taya Sarvamidam Tatam || 64 ||

Meaning: The sage said: “That Goddess is eternal and everlasting. She exists in the form of the whole universe, and her presence pervades the entire world.

Verse 65

तथापि तत्समुत्पत्तिर्बहुधा श्रूयतां मम। देवानां कार्यसिद्ध्यर्थमाविर्भवति सा यदा॥65॥

Tathapi Tat Samutpattir Bahudha Shruyatam Mama | Devanam Karya-Siddhyartham Avirbhavati Sa Yada || 65 ||

Meaning: “Even so, many stories are told of the Goddess appearing in the world. Whenever some task of the gods needs to be accomplished, the Goddess appears in her various forms.

Verse 66

उत्पन्नेति तदा लोके सा नित्याप्यभिधीयते। योगनिद्रां यदा विष्णुर्जगत्येकार्णवीकृते॥66॥

Utpanneti Tada Loke Sa Nityapy Abhidhiyate | Yoganidram Yada Vishnur Jagaty Ekarnavikrite || 66 ||

Meaning: “At such times she is said to have been born in the world, although in truth she is eternal. Once, when the whole world was a single ocean and Lord Vishnu was in yoganidra —

Verse 67

आस्तीर्य शेषमभजत्कल्पान्ते भगवान् प्रभुः। तदा द्वावसुरौ घोरौ विख्यातौ मधुकैटभौ॥67॥

Astirya Shesham Abhajat Kalpante Bhagavan Prabhuh | Tada Dvavasurau Ghorau Vikhyatau Madhu-Kaitabhau || 67 ||

Meaning: “— at the end of a kalpa (cosmic age), Lord Vishnu was sleeping on Sheshanaga. At that time two terrible demons appeared, named Madhu and Kaitabha.

Verse 68

विष्णुकर्णमलोद्भूतौ हन्तुं ब्रह्माणमुद्यतौ। स नाभिकमले विष्णोः स्थितो ब्रह्मा प्रजापतिः॥68॥

Vishnu-Karnamalodbhutau Hantum Brahmanam Udyatau | Sa Nabhikamale Vishnoh Sthito Brahma Prajapatih || 68 ||

Meaning: “Madhu and Kaitabha were born from the wax of Lord Vishnu’s ears, and they advanced to kill Brahma. At that time Prajapati Brahma was seated on the lotus that had sprung from Lord Vishnu’s navel.

Verse 69

दृष्ट्वा तावसुरौ चोग्रौ प्रसुप्तं च जनार्दनम्। तुष्टाव योगनिद्रां तामेकाग्रहृदयस्थितः॥69॥

Drishtva Tavasurau Chograu Prasuptam Cha Janardanam | Tushtava Yoganidram Tam Ekagra-Hridaya-Sthitah || 69 ||

Meaning: “Brahma saw those terrible demons and saw also that Lord Vishnu was asleep in yoganidra. Then, with a focused mind, he praised the Goddess who is Lord Vishnu’s yoganidra.

Verse 70

विबोधनार्थाय हरेर्हरिनेत्रकृतालयाम्।* विश्वेश्वरीं जगद्धात्रीं स्थितिसंहारकारिणीम्॥70॥

Vibodhanarthaya Harer Hari-Netra-Kritalayam | Vishveshvarim Jagaddhatrim Sthiti-Samhara-Karinim || 70 ||

Meaning: “To awaken Lord Vishnu from his sleep, Brahma praised that Goddess who dwells in the Lord’s eyes. She is the ruler of the universe, the one who upholds the world, and the one who sustains and dissolves creation.

Verse 71

निद्रां भगवतीं विष्णोरतुलां तेजसः प्रभुः॥71॥

Nidram Bhagavatim Vishnor Atulam Tejasah Prabhuh || 71 ||

Meaning: “She is Bhagavati Yoganidra of Lord Vishnu, and her radiance and power are beyond compare. It was this Goddess whom Brahma was praising.

Brahma Uvacha

ब्रह्मोवाच॥72॥

Verses 73–74

त्वं स्वाहा त्वं स्वधां त्वं हि वषट्कारः स्वरात्मिका॥73॥ सुधा त्वमक्षरे नित्ये त्रिधा मात्रात्मिका स्थिता। अर्धमात्रास्थिता नित्या यानुच्चार्या विशेषतः॥74॥

Tvam Svaha Tvam Svadham Tvam Hi Vashatkarah Svaratmika || 73 || Sudha Tvamakshare Nitye Tridha Matratmika Sthita | Ardhamatra-Sthita Nitya Yanuchcharya Visheshatah || 74 ||

Meaning: “O Goddess! You are Svaha, you are Svadha, and you are the power of the Vashatkara. You are of the nature of nectar, eternal and imperishable. You abide in the three matras and also in that subtle half-matra which cannot be fully pronounced.

Verse 75

त्वमेव सन्ध्या सावित्री त्वं देवि जननी परा।* त्वयैतद्धार्यते विश्वं त्वयैतत्सृज्यते जगत्॥75॥

Tvameva Sandhya Savitri Tvam Devi Janani Para | Tvayaitad Dharyate Vishvam Tvayaitat Srijyate Jagat || 75 ||

Meaning: “O Goddess! You are Sandhya, you are Savitri, and you are the supreme Mother. This whole world is upheld by your power, and it is by your power that it is created.

Verse 76

त्वयैतत्पाल्यते देवि त्वमत्स्यन्ते च सर्वदा। विसृष्टौ सृष्टिरूपा त्वं स्थितिरूपा च पालने॥76॥

Tvayaitat Palyate Devi Tvamatsyante Cha Sarvada | Visrishtau Srishtirupa Tvam Sthitirupa Cha Palane || 76 ||

Meaning: “O Goddess! It is you who sustain the world, and in the end it is by your power that it is dissolved. At the time of creation you take the form of creation, and at the time of preservation the form of sustenance.

Verse 77

तथा संहृतिरूपान्ते जगतोऽस्य जगन्मये। महाविद्या महामाया महामेधा महास्मृतिः॥77॥

Tatha Samhriti-Rupante Jagato'sya Jaganmaye | Mahavidya Mahamaya Mahamedha Mahasmritih || 77 ||

Meaning: “O Goddess who pervades the universe! At the end of the world you take the form of dissolution. You also exist as Mahavidya, Mahamaya, great intellect and great memory.

Verse 78

महामोहा च भवती महादेवी महासुरी।* प्रकृतिस्त्वं च सर्वस्य गुणत्रयविभाविनी॥78॥

Mahamoha Cha Bhavati Mahadevi Mahasuri | Prakritis Tvam Cha Sarvasya Gunatraya-Vibhavini || 78 ||

Meaning: “You are the power of great delusion, Mahadevi, and the great destroyer of demons. You are the primordial nature of the whole world and the one who brings forth the three gunas — sattva, rajas and tamas.

Verse 79

कालरात्रिर्महारात्रिर्मोहरात्रिश्च दारुणा। त्वं श्रीस्त्वमीश्वरी त्वं ह्रीस्त्वं बुद्धिर्बोधलक्षणा॥79॥

Kalaratrir Maharatrir Moharatrish Cha Daruna | Tvam Shris Tvam Ishvari Tvam Hristvam Buddhir Bodhalakshana || 79 ||

Meaning: “You are Kalaratri, Maharatri and the terrible Moharatri. You are Shri, that is, prosperity; you are Ishvari; you are the power of propriety and humility, and the very form of intellect and knowledge.

Verse 80

लज्जा पुष्टिस्तथा तुष्टिस्त्वं शान्तिः क्षान्तिरेव च। खड्गिनी शूलिनी घोरा गदिनी चक्रिणी तथा॥80॥

Lajja Pushtistatha Tushtistvam Shantih Kshantireva Cha | Khadgini Shulini Ghora Gadini Chakrini Tatha || 80 ||

Meaning: “You also abide as modesty, nourishment, contentment, peace and forgiveness. You are also the fierce Goddess who bears the sword, trident, mace and discus.

Verse 81

शङ्खिनी चापिनी बाणभुशुण्डीपरिघायुधा। सौम्या सौम्यतराशेषसौम्येभ्यस्त्वतिसुन्दरी॥81॥

Shankhini Chapini Bana-Bhushundi-Parighayudha | Saumya Saumyatarashesha-Saumyebhyas Tvatisundari || 81 ||

Meaning: “You bear weapons such as the conch, bow, arrows, bhushundi and parigha. One of your forms is supremely calm and beautiful, and you are more beautiful than all gentle things.

Verse 82

परापराणां परमा त्वमेव परमेश्वरी। यच्च किञ्चित्क्वचिद्वस्तु सदसद्वाखिलात्मिके॥82॥

Paraparanam Parama Tvameva Parameshvari | Yachcha Kinchit Kvachid Vastu Sadasad Vakhilatmike || 82 ||

Meaning: “O Supreme Goddess! You are higher than the highest. Whatever exists anywhere in the world, whether visible or invisible, abides in your form alone.

Verse 83

तस्य सर्वस्य या शक्तिः सा त्वं किं स्तूयसे तदा।* यया त्वया जगत्स्रष्टा जगत्पात्यत्ति यो जगत्॥83॥*

Tasya Sarvasya Ya Shaktih Sa Tvam Kim Stuyase Tada | Yaya Tvaya Jagatsrashta Jagat Patyatti Yo Jagat || 83 ||

Meaning: “Whatever power there is in the world is your power. It is extremely difficult to describe the glory of the Goddess by whose power Brahma creates and Lord Vishnu sustains the world.

Verse 84

सोऽपि निद्रावशं नीतः कस्त्वां स्तोतुमिहेश्वरः। विष्णुः शरीरग्रहणमहमीशान एव च॥84॥

So'pi Nidravasham Nitah Kastvam Stotum Iheshvarah | Vishnuh Sharira-Grahanam Aham Ishana Eva Cha || 84 ||

Meaning: “Even Lord Vishnu, whom you have cast into yoganidra, draws his power from you. Vishnu, I (Brahma) and Lord Shiva all carry out our work by your power alone. Who, then, can praise you fully?

Verse 85

कारितास्ते यतोऽतस्त्वां कः स्तोतुं शक्तिमान् भवेत्। सा त्वमित्थं प्रभावैः स्वैरुदारैर्देवि संस्तुता॥85॥

Karitaste Yato'tastvam Kah Stotum Shaktiman Bhavet | Sa Tvamittham Prabhavaih Svair Udarair Devi Samstuta || 85 ||

Meaning: “When even gods such as Brahma, Vishnu and Shiva act by your power, who can describe your full glory? O Goddess! We praise you because of your great powers.

Verse 86

मोहयैतौ दुराधर्षावसुरौ मधुकैटभौ। प्रबोधं च जगत्स्वामी नीयतामच्युतो लघु॥86॥

Mohayaitau Duradharshav Asurau Madhu-Kaitabhau | Prabodham Cha Jagatsvami Niyatam Achyuto Laghu || 86 ||

Meaning: “O Goddess! Madhu and Kaitabha are both extremely powerful demons, hard to defeat. Bewilder them with your maya, and quickly awaken Lord Vishnu from his sleep.

Verse 87

बोधश्च क्रियतामस्य हन्तुमेतौ महासुरौ॥87॥

Bodhashcha Kriyatamasya Hantumetau Mahasurau || 87 ||

Meaning: “Having awakened Lord Vishnu, give him such awareness and strength that he can slay these two mighty demons.”

Rishir Uvacha

ऋषिरुवाच॥88॥

Verse 89

एवं स्तुता तदा देवी तामसी तत्र वेधसा॥89॥

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

Meaning: The sage says: Praised in this way by Brahma, the Goddess revealed her tamasic form there, in order to awaken Lord Vishnu and bring about the slaying of Madhu and Kaitabha.

Verse 90

विष्णोः प्रबोधनार्थाय निहन्तुं मधुकैटभौ। नेत्रास्यनासिकाबाहुहृदयेभ्यस्तथोरसः॥90॥

Vishnoh Prabodhanarthaya Nihantum Madhu-Kaitabhau | Netrasya-Nasika-Bahu-Hridayebhyas Tathorasah || 90 ||

Meaning: In the form of yoganidra, the Goddess emerged from Lord Vishnu’s eyes, mouth, nostrils, arms, heart and chest, and stood before Brahma.

Verse 91

निर्गम्य दर्शने तस्थौ ब्रह्मणोऽव्यक्तजन्मनः। उत्तस्थौ च जगन्नाथस्तया मुक्तो जनार्दनः॥91॥

Nirgamya Darshane Tasthau Brahmano'vyakta-Janmanah | Uttasthau Cha Jagannathas Taya Mukto Janardanah || 91 ||

Meaning: As soon as the Goddess separated from Lord Vishnu’s body, Lord Vishnu, the master of the universe, awoke from yoganidra. Lying on Sheshanaga, he looked out over the ocean that stretched on every side, and he saw the two demons too.

Verse 92

एकार्णवेऽहिशयनात्ततः स ददृशे च तौ। मधुकैटभौ दुरात्मानावतिवीर्यपराक्रमौ॥92॥

Ekarnave'hishayanat Tatah Sa Dadrishe Cha Tau | Madhu-Kaitabhau Duratmanav Ativirya-Parakramau || 92 ||

Meaning: Madhu and Kaitabha were both extremely powerful and valiant. Their eyes were red with rage, and they were preparing to kill Brahma.

Verse 93

क्रोधरक्तेक्षणावत्तुं ब्रह्माणं जनितोद्यमौ।* समुत्थाय ततस्ताभ्यां युयुधे भगवान् हरिः॥93॥

Krodha-Raktekshanav Attum Brahmanam Janitodyamau | Samutthaya Tatastabhyam Yuyudhe Bhagavan Harih || 93 ||

Meaning: Lord Vishnu rose and began to fight the two demons. The Lord fought with them for five thousand years. On both sides, the fight was mainly with the arms and bodily strength.

Verses 94–95

पञ्चवर्षसहस्राणि बाहुप्रहरणो विभुः। तावप्यतिबलोन्मत्तौ महामायाविमोहितौ॥94॥ उक्तवन्तौ वरोऽस्मत्तो व्रियतामिति केशवम्॥95॥

Pancha-Varsha-Sahasrani Bahu-Praharano Vibhuh | Tavapy Atibalonmattau Mahamaya-Vimohitau || 94 || Uktavantau Varo'smatto Vriyatamiti Keshavam || 95 ||

Meaning: Under the influence of Mahamaya, the two mighty demons became deluded by pride in their strength. They said to Lord Vishnu: “O Keshava! Ask a boon of us; we are ready to grant you one.”

Shri Bhagavan Uvacha

श्रीभगवानुवाच॥96॥

Verses 97–98

भवेतामद्य मे तुष्टौ मम वध्यावुभावपि॥97॥ किमन्येन वरेणात्र एतावद्धि वृतं मम॥98॥*

Bhavetamadya Me Tushtau Mama Vadhyav Ubhav Api || 97 || Kimanyena Varenatra Etavaddhi Vritam Mama || 98 ||

Meaning: Lord Vishnu said: “If you two are pleased with me and really wish to grant me a boon, then grant me this boon: that you both be slain by me. I need no other boon.”

Rishir Uvacha

ऋषिरुवाच॥99॥

Verse 100

वञ्चिताभ्यामिति तदा सर्वमापोमयं जगत्॥100॥

Vanchitabhyam Iti Tada Sarvam Apomayam Jagat || 100 ||

Meaning: In this way, by his wisdom, Lord Vishnu entangled the two demons in the boon they themselves had offered. At that time there was nothing but water everywhere. Seeing this, the lotus-eyed Lord Vishnu said to them —

Verse 101

विलोक्य ताभ्यां गदितो भगवान् कमलेक्षणः।* आवां जहि न यत्रोर्वी सलिलेन परिप्लुता॥101॥

Vilokya Tabhyam Gadito Bhagavan Kamalekshanah | Avam Jahi Na Yatrorvi Salilena Paripluta || 101 ||

Meaning: Madhu and Kaitabha said: “Slay us where the earth is not submerged in water.” They thought that there was no such place.

Rishir Uvacha

ऋषिरुवाच॥102॥

Verse 103

तथेत्युक्त्वा भगवता शङ्खचक्रगदाभृता। कृत्वा चक्रेण वै च्छिन्ने जघने शिरसी तयोः॥103॥

Tathetyuktva Bhagavata Shankha-Chakra-Gada-Bhrita | Kritva Chakrena Vai Chchhinne Jaghane Shirasi Tayoh || 103 ||

Meaning: Then Lord Vishnu, who bears the conch, discus and mace, said: “So be it.” He placed the two demons on his thighs, cut off their heads with his discus and slew them.

Verse 104

एवमेषा समुत्पन्ना ब्रह्मणा संस्तुता स्वयम्। प्रभावमस्या देव्यास्तु भूयः श्रृणु वदामि ते॥ ऐं ॐ॥104॥

Evamesha Samutpanna Brahmana Samstuta Svayam | Prabhavam Asya Devyastu Bhuyah Shrrinu Vadami Te || Aim Om || 104 ||

Meaning: In this way the Goddess Mahamaya appeared, and Brahma himself praised her. Now I shall tell you the story of the Goddess’s even greater powers and influence. Om Aim.

Conclusion

॥ इति श्रीमार्कण्डेयपुराणे सावर्णिके मन्वन्तरे देवीमाहात्म्ये मधुकैटभवधो नाम प्रथमोऽध्यायः॥1॥

|| 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’, in the Devi Mahatmya, within the account of the Savarnika manvantara in the Shri Markandeya Purana.

उवाच 14, अर्धश्लोकाः 24, श्लोकाः 66, एवमादितः॥104 ॥

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