29 ekonatrimshadashakah' - deveepeet'hotpattih'-The incarnation of the Goddess.

 २९ एकोनत्रिंशदशकः - दे वीपीठोत्पत्तः

29 ekonatrimshadashakah' - deveepeet'hotpattih'-The

incarnation of the Goddess.

Sati, child of Daksha, married Shiva against her father's wishes

  • Daksha arranged Sati's Swayamvar (self-choice ceremony),

      where all except Shiva were invited. When Sati couldn't find

      Shiva, she threw a garland in the air to choose her husband.

      Shiva manifested there and it fell on him, thus they were

      married.

  • when Shiva asked Sati's hand in marriage, Daksha refused,

      claiming him unsuitable. Vishnu aided Shiva by disguising him

      as a sanyasi and had him marry her.

After Daksha humiliated her, Sati killed herself to protest against

him, and uphold the honour of her husband. It is believed that an

enraged Shiva performed the Tandava dance with Sati's charred

body, which led her body to come apart and the pieces fell at

different places on earth. Shiva, crazed with grief, roamed with Sati's

corpse throughout the universe, causing universal imbalance. The

divinities called upon the god Vishnu to restore Shiva to normalcy

and calm. Vishnu used his Sudarshana Chakra (discus weapon) to cut

Sati's body, fell in 108 places. Following which Shiva regained his

equanimity.

(This story is seen in chapter 29 of book 7 of devi

bhagavatham)

अथैकदाऽदृश्यत दक्षगेहे

शाक्तं महस्तच्च बभूव बाला ।

ववज्ञाय ते शक्तक्तवममां जगत्सु

सवेऽवि हृष्टा अभवन् क्षणश्च ॥ २९-१॥

athaikadaa'dri'shyata dakshagehe

shaaktam mahastachcha babhoova baalaa .

vijnyaaya te shaktimimaam jagatsu

sarve'pi hri'sht'aa abhavan kshanashcha .. 29-1..

1. One day, in the future, in the home of Daksha, a radiance

   related to Shakthi, became visible. It became a young girl-

   child. On knowing that the young girl child to be a part of

   devi, the entire world became overjoyed. They celebrated

   this occasion as a festival.

In this chapter it is explained how devi satisfies daksha’s wish.

It has been explained in the previous chapter how shiva and

vishnu had become immobile. Daksha and others prayed to

devi to request her to return their power of mobility. The devi

who had become visible to them, Daksha asked,” You should

incarnate in my family”. Devi had given her word to Daksha.

One day, suddenly in the house of Daksha, a brilliant

radiance was seen. In front of daksha’s eyes, that luminance

changed into a young girl child. All the saints claimed that it

is a very powerful luminance. All were happy. A very powerful

festival itself was conducted all over.

The religious-minded Prajāpati quickly called his son Manu and

Sanaka, etc. the Ṛiṣhis, for bringing peace on the two great Gods!

When they came to him, the great ascetic four-faced Brahmā told

them:-- “I am now busy with many more works; so I am unable carry

on my tapasyā? By the wrath of the Highest Force, Hari and Hara

have become somewhat distracted; so, for the satisfaction of the

Parā Śakti I am performing the three functions, i.e., those of Creation,

Preservation and Destruction. So, you both practise this hard tapasyā

with the greatest devotion and bring about Her satisfaction. O sons!

Do such as Hari and Hara gain their former states and then be united

with their own Śaktis respectively. Your fame will increase thereby, no

doubt. Rather that family where the two Śaktis will take their birth,

will purify the whole world and that man himself will be crowned

with success.” The pure-hearted Dakṣa and other mind-born sons of

Brahmā, hearing the words of the Grandsire expressed their desire to

worship the Parā Śakti and went to the forest.

दक्षः स्वगेहािवततां चकार

नाम्ना सत ं िोषयवत स्म तां सः ।

स्मरन् वचस्ते वगररशाय काले

प्रदाय तां द्वौ समतोषयच्च ॥ २९-२॥

dakshah' svagehaapatitaam chakaara

naamnaa sateem poshayati sma taam sah' .

smaran vachaste girishaaya kaale

pradaaya taam dvau samatoshayachcha .. 29-2..

2.Daksha named the girl who came to his house as Sati.

Remembering your words, at the proper time, gave her to

Lord shiva and made both of them happy.

Daksha remembered that devi had mentioned one of her

shakti will be born in his house. Daksha believed that this

little girl who had come to his house, was ‘that shakti’ only.

He started to call that young girl Sati. He remembered what

the devi had said, ‘let that shakti be accepted by shiva’. Sati

became a young girl. Daksha gave her to shiva as his wife.

(check out the 8th shloka in the previous chapter). Sati and

shiva together were very happy

They went to the forest and fixed their seats on the slope of the

Himālayān mountain and engaged themselves in repeating silently

the beeja Mantra of Mahā Māyā and thus practised their austerities.

O King! One hundred thousand years passed in the meditation of

the Parā Śakti. The Devī, pleased, became visible to them. Her form

was three-eyed, and of the form of Existence, Intelligence and Bliss

(Sacidānanda); She was filled with mercy. In Her one hand there was

the noose, in another hand, goad; in another hand there was the

sign commanding her devotees to discard all fear, and in the other

hand She was ready to offer boons. The good-natured Munis, seeing

this Form of the World Mother, began to praise Her. Thus, the pure-

natured Dakṣa and the other Munis praised Her with a voice, choked

with feelings of intense devotion and bowed down to Her feet. Then

the Devī, pleased, spoke to them in a cuckoo voice. “O Highly

Fortunate Ones! I am ever ready to grant boons; so ask what you

desire.” Hearing thus, they asked that Hari and Hara both regain

their former natural states and be united respectively with their

Śaktis, Lakṣmī and Gaurī.

Dakṣa again asked:-- “O Devī! Let your birth be in my family. On a

certain time, the Devī Bhagavatī, the Fiery Nature of the Parā Śakti,

took Her birth in the house of the Prajāpati Dakṣa. The wise Munis

named Her “Satī” as She was of the nature of Parā Brahmā and Truth

Herself. The Prajāpati Dakṣa handed over the Devī, who was before

the Śakti of Mahādeva, to that Deva of the Devas, Mahādeva.

एवं वशवः शक्तक्तयुतः िुनश्च

बभूव गच्छत्सु वदने षु दक्षः ।

दै वाक्तच्छवद्वे षमवाि दे हं

तत्पोवषतं स्वं ववजहौ सत च ॥ २९-३॥

evam shivah'shaktiyutah' punashcha

babhoova gachchhatsu dineshu dakshah' .

daivaachchhivadveshamavaapa deham

tatposhitam svam vijahau satee cha .. 29-3..

3.Like This Lord Shiva again joined with shakti. As the days

passed by, due to fate, Daksha began to hate Lord Shiva.

That Sathi, who was fostered by Daksha, gave up her body.

The wedded life of shiva and sati did not last very long. One

day durvaasa maharshi meditated on devi near the river

jambu, and got a garland of flowers as prasadam, which he

thought of giving to Daksha. Daksha instead of keeping it in

a pure and clean place, kept it as a decorative piece in his

bedroom-thus making the garland impure. Because of which

Daksha developed a hatred towards shiva. Sati came to know

about this. Sati burnt her body, because she felt she did not

want the body that was nurtured by somebody(Daksha), who

hated shiva. The height of daksha’s fate!

Once on a time, the famous Ṛiṣhi Durvāsā went to the bank of the

river Jambū and saw the Devī there. There he remained with his

senses controlled and began to repeat silently the root Mantra of

Māyā. Then the Goddess of the Immortals, the Bhagavatī was

pleased and gave the Muni a beautiful garland as Her Prasāda that

was on Her neck, that emitted the sweet fragrance of Makaranda

(juice of flowers; Jasamine). Whereon the bees were about to cluster.

The Maharṣhi took it quickly and placed it on his head. He then

hurriedly went to see the mother to the place where Satī’s Father, the

Prajāpati Dakṣa was staying and bowed down to the feet of the Satī.

The Prajāpati then asked him: -- “O Lord! Whose extraordinary

garland is this? How have you got this enchanting garland, rare to

the mortals on this earth!” The eloquent Maharṣi Durvāsā then spoke

to him with tears of love flowing from his eyes :-- “O Prajāpati! I have

got this beautiful garland that has no equal, as the Prasāda (favour)

of the Devī.” The Prajāpati asked that garland then from him. He, too,

thinking that there was nothing in the three worlds that cannot be

given to the devotee of the Śakti, gave that garland to the Prajāpati.

He took that on his head; then placed it on the nice bed that was

prepared in the bed-room of the couple. Being excited by the sweet

fragrant smell of that garland in the night, the Prajāpati engaged in a

sexual intercourse! Due to that animal action, the bitter enmity

arose in his mind towards Śaṅkara and His Satī. He then began to

abuse Śiva. For that offence, Satī resolved to quit her body that was

born of Dakṣa, to preserve the prestige of the Sanātan Darma of

devotion to Her Husband and burnt Her body by the fire arising out

of Yoga.

दु ः खेन कोिेन च हा सत वत

मुहुववदन्नुद्धृतदारदे हः ।

बभ्राम सववत्र हरः सुरेषु

िश्यत्सु शार्ङ्गी वशवमन्वचार त् ॥ २९-४॥

duh'khena kopena cha haa sateeti

muhurvadannuddhri'tadaaradehah' .

babhraama sarvatra harah' sureshu

pashyatsu shaarngee shivamanvachaareet .. 29-4..

4.With great sorrow and anger Shiva shouting, “alas sathi”

again and again, and wandered all over the world, carrying

the lifeless body of his wife with him. While the devas were

watching, Vishnu followed him(shiva), carrying his bow,

shaarnga.

Seeing sati’s dead body shiva was filled with extreme sadness

and anger. Screaming, ‘alas sati’ he wandered all over the

world, putting that dead body on his shoulder. That got

transformed into a frantic dance. The devas did not have the

courage to go near shiva. Vishnu followed shiva everywhere

with his bow and arrow.

 Out of the fire of anger of Śiva, the Pralaya seemed to threaten the

three worlds. Vīrabhadra came into existence with hosts of Bhadra

Kālīs, ready to destroy the three worlds. Brahmā and the other Devas

took refuge to Śaṅkara. Though Mahādeva lost everything on Satī’s

departure, He, the Ocean of Mercy, destroyed the sacrifice of Dakṣa,

cut off his head and instead placed the head of a goat, brought him

back to life and thus made the Gods free from all fears. He, the Deva

of the Devas, then became very much distressed and going to the

place of sacrifice, began to weep in great sorrow. He saw that the

body of the Intelligent Satī was being burnt in the fire of the Chitā.

He cried aloud :-- Oh my Satī! Oh My Satī! And taking Her body on

His neck, began to roam in different countries, like a mad man.

रुद्ां सववन्यस्तसत शर रं

ववष्ुः शरौघैबवहुशश्चकतव ।

एकैकशः िेतुरमु ष्य खण्डा

भूमौ वशवे साष्टशतं स्थलेषु ॥ २९-५॥

rudraamsavinyastasateeshareeram

vishnuh' sharaughairbahushashchakarta .

ekaikashah' peturamushya khand'aa

bhoomau shive saasht'ashatam sthaleshu .. 29-5..

5.Lord Vishnu using several arrows shot many times at sati’s

body which was on the shoulder of rudra. Which got divided

into 108 pieces and fell onto earth at 108 places.

Putting sati’s body on his shoulder, rudra roamed all over the

worlds, like a person in delirium. He danced the ‘taandav’

form of dance in great anger. All the devas just stood still

and watched. Nobody had the courage to face shiva. Vishnu

followed shiva with his bow named ‘shaarnga’. He divided

sati’s body into several parts by shooting arrows

at it. Sati’s divided portion fell at 108 places on earth-one

part in each place.

Check out the usage of the word ‘shive’ in the shloka. It was

devi only who encouraged Vishnu to do this act. It means

Devi did this to sow the seeds of auspiciousness.

Seeing that, Brahmā and the other Devas became very anxious and

Bhagavān Viṣṇu cut off the body to pieces by His arrows. Wherever

the parts fell, Śaṅkara remained there in so many different forms.

यतो यतः िेतुररमे स्थलावन

सवाव वण तावन प्रवथतावन लोके ।

इमावन िूतावन भवावन दे व -

ि ठावन सवाव घहरावण भाक्ति ॥ २९-६॥

yato yatah' peturime sthalaani

sarvaani taani prathitaani loke .

imaani pootaani bhavaani devee-

peet'haani sarvaaghaharaani bhaanti .. 29-6..

6. In whichever places these pieces of the body fell, all those

places became very famous in the world. Oh Bhavani( wife of

shiva),these holy places became Shakthi peethas, which

removed all the sins.

It was mentioned earlier how sati’s body was divided into 108

pieces by vishnu’s arrow and that it fell in 108 different

places. Where-ever the body parts fell, there a temple

dedicated to devi was constructed. The 108 durga temples

are famous all over the world. It is said that it is very

auspicious to visit all these devi temples. In each of these

temples the devi has been installed with a particular name.

All these temples are extremely pure and has the capabaility

destroy our sins.

Whoever will worship, with deep devotion in these places, the

Bhagavatī, will have nothing left unattained. The Highest Mother will

remain close to them there. The persons that will make Puraścaraṇa

(the repetition) of the Mantrams, especially the Māyā Vīja (the root

Mantra of Māyā), their Mantrams will become, no doubt, fructified

and become incarnate. O King! Thus saying, the Mahādeva, being

very much distressed for Satī’s departure, passed His time in those

places, making Japam, Dhyānam and taking to Samādhi.

त्वमेकमेवाद्वयमत्र वभन्न-

नामावन धृत्वा खलु मन्त्रतन्त्रैः ।

सम्पूज्यमाना शरणागतानां

भुक्तक्तं च मुक्तक्तं च ददावस मातः ॥ २९-७॥

tvamekamevaadvayamatra bhinna-

naamaani dhri'tvaa khalu mantratantraih' .

sampoojyamaanaa sharanaagataanaam

bhuktim cha muktim cha dadaasi maatah' .. 29-7..

7.Oh mother you are only one. But, you assumed different

names in these different places; and you accept the worship

of those who surrender to you using Manthras and Tanthras

and you grant them Prosperity in this world as well as

salvation at their end.

Devi is only one. There is no other. Still, she is present in the

above 108 places with 108 different names. The 108 devi

peethas and the names associated with it is given in the devi

bhagavatham. (check 7th skandam, chapter 30, shlokas 55-

83). It is very auspicious and destroy all our sins, to go to

these devi places and chant the holy names of devi. what all

divine play devi enacts to bless her devotees.

Veda Vyasa described the Siddha Peethas as mere hearing about

these would destroy sins and worshipping the Deities would bestow

powers.The face of Gauri is at Kasi with the name of Visalakshi; that

in Naimisharanya as Linga Dharini; Lalitha Devi at Prayaga

orAllahabad; in Gandha Madan by the name of Kamuki; in Southern

Manasa as Kumuda; in Northern Manasa as Viswakama or the

Provider of Desires; in Gomanta by the name of Gomati; in the

Mountain of Mandara as Kamacharini; in Chaitraratha by name

Mandotkata; in Hastinapura as Jayanti; in Kanyakubja as Gauri; in

Malaya Mountain as Rambha; in Ekambara Peetha as Kirtimati; in

Visve as Viswesvari; in Pushkara as Puruhuta; in Kedara Peetha as

Sanmarga dayani; as Manda at the top of Himalayas; as

Bhadrakarnika at Gokarna; as Bhavani at Sthanesvara; as Bilvapatrika

at Bilvake; at Madhavi at Srisaila; Bhadra in Bhadresvara; Jara on

Varaha Saila; as Kamala at Kamalaya; as Rudrani at Rudrakoti; Kali in

Kalanjira; Maha Devi in Salagrama; Jayapriya at Sivalingam; Kapila at

Mahalingam; as Muktesvari at Makota; as Kumari in Mayapuri; as

Lalitambika at Sanatana; at Mangala at Gaya Kshetra; as Vimala at

Puroshottama; as Utpalakshi at Sahasraksha; Mahotpala at

Hiranksha; Amoghakshi at Vipasa River; Patala at Pundravardhana;

Narayani as Suparsva; Rudra Sundari at Trikuta; Vipula Devi in Vipula;

as Kalyani in Malayachala; Ekavira in Shyadri; Chandrika in

Harischandra; Ramana in Ramatheertha; as Mrigavati at Yamuna; as

Kotini at Kota Theertha; Sugandha at Mandhavadana; Trisandhya

at Godavari; Rati Priya at Gandharva; Subhananda in Sivakundam;

Nandini at Devika thata; Rukmini in Dvaravati, Radha at Brindavana;

Devaki in Mathura; Paramesvari in Patala; Sita in Chitrakuta;

Vindhyadhivasini in Vindhya Range; Maha Lakshmi at Karavira; Uma

Devi in Vinayaka; Arogya in Vaidyanatha; Mahesvari in Mahakala; as

Abhaya in all the Usna Thirthas; Nitamba in Vidhua mountain;

Mandavi in Mandavya; Svaha in Mahesvari pura; Prachanda in

Chagalanda; Chandika at Amarakantaka; Vararoha in Somesvara;

Pushkaravati in Prabhasa; Devamata in Sarasvati; Paravara in

Samudra thata; Mahabhaga in Mahalaya; Pingalesvari in Payosni;

Simhika in Kritasoucha; Atisankari in Karthika; Lola in Utpalavartaka;

Subhadra in Sona Sangam; Lakshmi at Siddhavana; Ananga in

Bharatashrama; Visvamukhi in Jalandhara; Tara in Kishkindhya; Pushti

in Devadaru Vana; Medha in Kashmira Mandala;Bhima in Himadri;

Tusti in Visvesvara Kshetra; Suddhi in Kapalamochana; Mata in

Karavarohana; Dhara in Sankhodhara; Dhriti in Pindaraka; Kala in

Chandrabhaga River; Sivadharani in Acchoda; Amrita in Vena and as

Urvasi in Vadari; also as Medicines in Uttarakuru; as Kuskodaka in

Kusadwipa; as Manmatha at Hemakuta; as Satyavadini in Kumuda; as

Vandaniya in Asvathha; as Nidhi Vaisravanalaya; as Gayatri in the

mouth of Vedas; as Parvathi near to Siva; Indrani in Devaloka;

Sarasvati in the face of Brahma; Prabha in Solar disc; as Vaishnavi in

Matrikas; Arundhati among Satis or the chaste women; Tilottama

among Ramas; Maha Devi in the form of Great Intelligence or

‘Samvid’; Bhramakala in the hearts of the embodied beings.

दे वीत्िद्धपीठात्न

वाराणस्ां ववशालाक्ष गौर मुखवनवावसन ।

क्षेत्रे वै नैवमषारण्ये प्रोक्ता सा वलर्ङ्गधाररण ॥ ५॥

प्रयागे लवलता प्रोक्ता कामुक गन्धमादने ।

मानसे कुमुदा प्रोक्ता दवक्षणे चोत्तरे तथा ॥ ६॥

ववश्वकामा भगवत ववश्वकामप्रिूरण ।

गोमिे गोमत दे व मन्दरे कामचाररण ॥ ७॥

मदोत्कटा चैत्ररथे जयि हक्तस्तनािुरे ।

गौर प्रोक्ता कान्यकुब्जे रम्भा तु मलयाचले ॥ ८॥

एकाम्रि ठे सम्प्रोक्ता दे व सा क वतवमत्यवि ।

ववश्वे ववश्वेश्वर ं प्राहुः िुरुहूतां च िुष्करे ॥ ९॥

केदारि ठे सम्प्रोक्ता दे व सन्मागवदावयन ।

मन्दा वहमवतः िृष्ठे गोकणे भद्कवणवका ॥ १०॥

स्थानेश्वर भवान तु वबल्वले वबल्विवत्रका ।

श्र शैले माधव प्रोक्ता भद्ा भद्े श्वरे तथा ॥ ११॥

वराहशैले तु जया कमला कमलालये ।

रुद्ाण रुद्कोट्ां तु काल कालञ्जरे तथा ॥ १२॥

शालग्रामे महादे व वशववलर्ङ्गे जलवप्रया ।

महावलर्ङ्गे तु कविला माकोटे (मकोटे ) मुकुटे श्वर ॥ १३॥

मायािुयाां कुमार स्ात्सिाने लवलताक्तिका ।

गंयायां मर्ङ्गला प्रोक्ता ववमला िुरुषोत्तमे ॥ १४॥

उत्पलाक्ष सहस्राक्षे वहरण्याक्षे महोत्पला ।

वविाशायाममोघाक्ष िाडला(िाटला) िुण्डरवधवने ॥ १५॥

नारायण सुिाश्वे तु वत्रकुटे रुद्सुन्दर ।

वविुले वविुला दे व कल्याण मलयाचले ॥ १६॥

सह्याद्ावकव रा तु हररश्चन्द्रे तु चक्तन्द्रका ।

रमणा रामत थे तु यमुनायां मृगावत ॥ १७॥

कोटव कोटत थे तु सुगन्धा माधवे वने ।

गोदावयाां वत्रसन्ध्या तु गर्ङ्गाद्वारे रवतवप्रया ॥ १८॥

वशवकुण्डे शुभानन्दा नक्तन्दन दे ववकातटे ।

रुक्तिण द्वारवत्यां तु राधा वृन्दावने वने ॥ १९॥

दे वक मथुरायां तु िाताले िरमेश्वर ।

वचत्रकूटे तथा स ता ववन्ध्ये ववन्ध्यावधवावसन ॥ २०॥

करव रे महालक्ष रुमा दे व ववनायके ।

आरोग्या वैद्यनाथे तु महाकाले महे श्वर ॥ २१॥

अभयेत्युष्त थेषु वनतिा ववन्ध्यिववते ।

माण्डव्ये माण्डव नाम स्वाहा माहे श्वर िुरे ॥ २२॥

छगलण्डे (छागलाण्डे ) प्रचण्डा तु चण्ड कामरकण्टके ।

सोमेश्वरे वरारोहा प्रभासे िुष्करावत ॥ २३॥

दे वमाता सरस्वत्यां िारावारातटे स्मृता ।

महालये महाभागा ियोष्ण्ां विर्ङ्गलेश्वर ॥ २४॥

वसंवहका कृतशौचे तु कावतवके त्ववतशाङ्कर ।

उत्पलावतवके लोला सुभद्ा शोणसर्ङ्गमे ॥ २५॥

माता वसद्धवने लक्ष्म रनर्ङ्गा भरताश्रमे ।

जालन्धरे ववश्वमुख तारा वकक्तष्कन्धिववते ॥ २६॥

दे वदारुवने िुवष्टमेधा काश्म रमण्डले ।

भ मा दे व वहमाद्ौ तु तुवष्टवववश्वेश्वरे तथा ॥ २७॥

किालमोचने शुक्तद्धमाव ता कामावरोहणे ।

शङ् खोद्धारे धरा (धारा) नाम धृवतः विण्डारके तथा ॥ २८॥

कला तु चन्द्रभागायामच्छोदे वशवधाररण ।

वेणायाममृता नाम बदयाव मुववश तथा ॥ २९॥

औषवधश्चोत्तरकुरौ कुशद्व िे कुशोदका ।

मन्मथा हे मकूटे तु कुमुदे सत्यवावदन ॥ ३०॥

अश्वत्थे वन्दन या तु वनवधवैश्रवणालये ।

गायत्र वेदवदने िाववत वशवसवन्नधौ ॥ ३१॥

दे वलोके तथेन्द्राण ब्रह्मास्ेषु सरस्वत ।

सूयववबिे प्रभा नाम मातॄणां वैष्व मता ॥ ३२॥

अरुन्धत सत नां तु रामासु च वतलोत्तमा ।

वचत्ते ब्रह्मकला नाम शक्तक्तः सववशर ररणाम् ॥ ३३॥

इमान्यष्टशतावन स्ुः ि ठावन जनमेजय ।

तत्सङ् याकायस्तद शान्यो दे व्यश्च िररक वतवताः ॥ ३४॥

सत दे व्यर्ङ्गभूतावन ि ठावन कवथतावन च ।

अन्यान्यवि प्रसर्ङ्गेन यावन मुयावन भूतले ॥ ३५॥

यः स्मरे च्छृ णुयाद्वावि नामाष्टशतमुत्तमम् ।

सवविािवववनमुवक्तो दे व लोकं िरं व्रजेत् ॥ ३६॥

Devi Siddhapithas from Devi Bhagavatam

vaaraanasyaam vishaalaakshee gaureemukhanivaasinee .

kshetre vai naimishaaranye proktaa saa lingadhaarinee .. 5..

prayaage lalitaa proktaa kaamukee gandhamaadane .

maanase kumudaa proktaa dakshine chottare tathaa .. 6..

vishvakaamaa bhagavatee vishvakaamaprapooranee .

gomante gomatee devee mandare kaamachaarinee .. 7..

madotkat'aa chaitrarathe jayantee hastinaapure .

gauree proktaa kaanyakubje rambhaa tu malayaachale .. 8..

ekaamrapeet'he samproktaa devee saa keertimatyapi .

vishve vishveshvareem praahuh' puruhootaam cha pushkare .. 9..

kedaarapeet'he samproktaa devee sanmaargadaayinee .

mandaa himavatah' pri'sht'he gokarne bhadrakarnikaa .. 10..

sthaaneshvaree bhavaanee tu bilvale bilvapatrikaa .

shreeshaile maadhavee proktaa bhadraa bhadreshvare tathaa .. 11..

varaahashaile tu jayaa kamalaa kamalaalaye .

rudraanee rudrakot'yaam tu kaalee kaalanjare tathaa .. 12..

shaalagraame mahaadevee shivalinge jalapriyaa .

mahaalinge tu kapilaa maakot'e(markot'e) mukut'eshvaree .. 13..

maayaapuryaam kumaaree syaatsantaane lalitaambikaa .

gamyaayaam mangalaa proktaa vimalaa purushottame .. 14..

utpalaakshee sahasraakshe hiranyaakshe mahotpalaa .

vipaashaayaamamoghaakshee paad'alaa(paat'alaa) pund'ravardhane .. 15..

naaraayanee supaarshve tu trikut'e rudrasundaree .

vipule vipulaa devee kalyaanee malayaachale .. 16..

sahyaadraavakaveeraa tu harishchandre tu chandrikaa .

ramanaa raamateerthe tu yamunaayaam mri'gaavatee .. 17..

kot'avee kot'ateerthe tu sugandhaa maadhave vane .

godaavaryaam trisandhyaa tu gangaadvaare ratipriyaa .. 18..

shivakund'e shubhaanandaa nandinee devikaatat'e .

rukminee dvaaravatyaam tu raadhaa vri'ndaavane vane .. 19..

devakee mathuraayaam tu paataale parameshvaree .

chitrakoot'e tathaa seetaa vindhye vindhyaadhivaasinee .. 20..

karaveere mahaalaksheerumaa devee vinaayake .

aarogyaa vaidyanaathe tu mahaakaale maheshvaree .. 21..

abhayetyushnateertheshu nitambaa vindhyaparvate .

maand'avye maand'avee naama svaahaa maaheshvareepure .. 22..

chhagaland'e(chhaagalaand'e) prachand'aa tu

chand'eekaamarakant'ake .

someshvare varaarohaa prabhaase pushkaraavatee .. 23..

devamaataa sarasvatyaam paaraavaaraatat'e smri'taa .

mahaalaye mahaabhaagaa payoshnyaam pingaleshvaree .. 24..

simhikaa kri'tashauche tu kaartike tvatishaankaree .

utpalaavartake lolaa subhadraa shonasangame .. 25..

maataa siddhavane lakshmeeranangaa bharataashrame .

jaalandhare vishvamukhee taaraa kishkindhaparvate .. 26..

devadaaruvane pusht'irmedhaa kaashmeeramand'ale .

bheemaa devee himaadrau tu tusht'irvishveshvare tathaa .. 27..

kapaalamochane shuddhirmaataa kaamaavarohane .

shankhoddhaare dharaa (dhaaraa) naama dhri'tih' pind'aarake tathaa .. 28..

kalaa tu chandrabhaagaayaamachchhode shivadhaarinee .

venaayaamamri'taa naama badaryaamurvashee tathaa .. 29..

aushadhishchottarakurau kushadveepe kushodakaa .

manmathaa hemakoot'e tu kumude satyavaadinee .. 30..

ashvatthe vandaneeyaa tu nidhirvaishravanaalaye .

gaayatree vedavadane paarvatee shivasannidhau .. 31..

devaloke tathendraanee brahmaasyeshu sarasvatee .

sooryabimbe prabhaa naama maatree'naam vaishnavee mataa .. 32..

arundhatee sateenaam tu raamaasu cha tilottamaa .

chitte brahmakalaa naama shaktih' sarvashareerinaam .. 33..

imaanyasht'ashataani syuh' peet'haani janamejaya .

tatsankhyaakaayastadeeshaanyo devyashcha parikeertitaah' .. 34..

sateedevyangabhootaani peet'haani kathitaani cha .

anyaanyapi prasangena yaani mukhyaani bhootale .. 35..

yah' smarechchhri'nuyaadvaapi naamaasht'ashatamuttamam .

sarvapaapavinirmukto deveelokam param vrajet .. 36..

वनवववण्णवचत्तः स सत ववयोगात्

वशवः स्मरं स्त्ां कुहवचवन्नषण्णः ।

समावधमग्नोऽभवदे ष लोकः

शक्तक्तं ववना हा ववरसोऽलसश्च ॥ २९-८॥

nirvinnachittah' sa sateeviyogaat

Shivah' smaramstvaam kuhachinnishannah' .

samaadhimagno'bhavadesha lokah'

shaktim vinaa haa viraso'lasashcha .. 29-8..

8. Lord Shiva who got greatly pained by the separation of

Sathi, sat in a place and started doing penance thinking

about you and got in to Samadhi. This world without Shakthi

became uninteresting and without luster.

The separation from sati made shiva extremely sad. With that

that he got into depression. Depression is nothing but a

philosophy. It is not a constant. Gradually shiva calmed

down, and sat in one place and concentrated on the devi. in

this way he moved into a state of samadhi. At the same time,

the world that was bereft of shakti, lost all its monotonous

and sluggish. When sati left, the world became bereft of devi.

nobody had the energy.

वचिाकुला मोहवधयो ववश णव -

तोषा महारोगवनि वडताश्च ।

सौभाग्यह ना ववहतावभलाषाः

सवे सदोवद्वग्नहृदो बभूवुः ॥ २९-९॥

chintaakulaa mohadhiyo visheerna-

toshaa mahaaroganipeed'itaashcha .

saubhaagyaheenaa vihataabhilaashaah'

sarve sadodvignahri'do babhoovuh' .. 29-9..

9.All people became drowned in worries, lost intelligence,

lost happiness, were affected by great diseases, became

those without prosperity, became ones whose desires were

not fulfilled and found to be always sorrowing.

Everybody was in a state of unhappiness and lethargy.

Nobody had any idea asto what to do. Because they had

become dull headed. Along with that they got afflicted with

illnesses. The birth of devi as daksha’s daughter, giving up

her body and other stories can be found in the 7th skanda

29th, 30th chapter of devi bhagavatham.

वशवोऽवि शक्त्या सवहतः करोवत

सवां ववयुक्तश्च तया जडः स्ात् ।

मा माऽस्तु मे शक्तक्तववयोग एष

दासोऽक्तस्म भूयो वरदे नमस्ते ॥ २९-१०॥

shivo'pi shaktyaa sahitah' karoti

sarvam viyuktashcha tayaa jad'ah' syaat .

maa maa'stu me shaktiviyoga esha

daaso'smi bhooyo varade namaste .. 29-10..

10.Even Shiva is able to do things when he is with Sakthi,

And when he is separated from her he becomes lifeless.

Let the separation from Sakthi never happen to me, I am

your slave, Oh giver of boons I salute you.

As soon as shakti got separated from shiva became lethargic,

is what is that was mentioned in the above story. The poet

requests the devi to not create such a situation for him.

There was a great king called Daksha Prajapati who was the

son of Lord Brahma, He had 27 daughters. Sati devi was one

of them. Daksha gave his daughter Sati in marriage to Lord

Shiva. During the conduct of a fire sacrifice, when Daksha

entered the arena, every one except Lord Shiva stood up to

respect him. Daksha felt very insulted by Lord Shiva's

behaviour. So when he conducted a yaga again, he did not

invite his daughter Sati and his son in law Lord Shiva. Sati felt

sad because of this and went to the Yaga against the wishes

of Lord Shiva. She was badly insulted by her father Daksha

and jumped in to the sacrificial fire. Shiva hearing this rushed

to the place but could not save Parvathi. He cut off the head

of Daksha and took the body of Sati in his hand and started

dancing furiously. To bring down his anger, Lord Vishnu cut

the body of Sati in to 18 pieces and these pieces fell down in

different places of India. These places are called Shakthi

Peethas. Some people are of the opinion that there are 51

Shakthi Peethas and yet others of the opinion that there are

108 Shakthi Peethas. This stotra written by Adhi Shankara

names the places of Shakthi Peethas and the name of the

Goddess in temples there.

Following are the list of the Shakthi Peethas:

Part of the body fallen - Place - Name of Shakthi

1. Groin - Trimkomali (Sri Lanka) - Sankari devi

2. Back Part - Kanchi (Tamilnadu) - Kamakshi devi

3. Stomach part - Praddyumnam (Gujarat) - Sri Srunkala devi

4. Head hairs - Mysore (Karnataka) - Chamundeswari devi

5. Upper teeth rows - Alampur (Andhra Pradesh) - Jogulamba

devi

6. Neck part - Srisailam (Andhra Pradesh) - Bhramramba devi

7. Eyes - Sholapur (Maharastra) - Mahalakmi devi

8. Right hand - Nanded (Maharastra) - Ekavenika devi

9. Upper lip - Ujjain (Madya Pradesh) - Mahakalai devi

10. Left hand - Pithapuram (Andhra Pradesh) - Puruhutika

devi

11. Navel - Cuttack (Orissa) - Girija devi

12. Left cheek - Draksharamam (Andhra Pradesh) -

Manikyamba devi

13. Vulva - Gauhathi (Assam) - Kamarupa devi

14. Fingers (hand) - Prayaga (Uttar Pradesh) - Madhaveswari

devi

15. Head part - Jwala (Himachal Pradesh) - Vaishnavi devi

16. Breast part - Gaya (Bihar) - Sarvamangala devi

17. Wrist - Varanasi (Uttar Pradesh) - Visalaksi devi

18. Right Hand - Kashmir - Saraswathi devi

अष्टादश शक्तिपीठ स्तोरम्

लङ्कायां शाङ्कर दे व कामाक्ष काविकािुरे ।

प्रद् युम्ने शृङ् खलादे व चामुण्ड क्रौििट्टणे ॥ 1 ॥

अलम्पुरे जोगुलािा श्र शैले भ्रमराक्तिका ।

कॊल्हािुरे महालक्ष्म मुहुये एकव रा ॥ 2 ॥

उज्जवयन्यां महाकाल ि वठकायां िुरुहूवतका ।

ओढ्यायां वगररजादे व मावणक्या दक्षवावटके ॥ 3 ॥

हररक्षेत्रे कामरूि प्रयागे माधवेश्वर ।

ज्वालायां वैष्व दे व गया मार्ङ्गल्यगौररका ॥ 4 ॥

वारणाश्यां ववशालाक्ष काश्म रे तु सरस्वत ।

अष्टादश सुि ठावन योवगनामवि दु लवभम् ॥ 5 ॥

सायङ्काले िठे वन्नत्यं सववशत्रुववनाशनम् ।

सववरोगहरं वदव्यं सववसम्पत्करं शुभम् ॥ 6 ॥

ASHTAADASA SHAKTIPEETHA STOTRAM

laṅkāyāṃ śāṅkarīdēvī kāmākṣī kāñchikāpurē ।

pradyumnē śṛṅkhaḻādēvī chāmuṇḍī krauñchapaṭṭaṇē ॥ 1 ॥

alampurē jōguḻāmbā śrīśailē bhramarāmbikā ।

kolhāpurē mahālakṣmī muhuryē ēkavīrā ॥ 2 ॥

ujjayinyāṃ mahākāḻī pīṭhikāyāṃ puruhūtikā ।

ōḍhyāyāṃ girijādēvī māṇikyā dakṣavāṭikē ॥ 3 ॥

harikṣētrē kāmarūpī prayāgē mādhavēśvarī ।

jvālāyāṃ vaiṣṇavīdēvī gayā māṅgaḻyagaurikā ॥ 4 ॥

vāraṇāśyāṃ viśālākṣī kāśmīrētu sarasvatī ।

aṣṭādaśa supīṭhāni yōgināmapi durlabham ॥ 5 ॥

sāyaṅkālē paṭhēnnityaṃ sarvaśatruvināśanam ।

sarvarōgaharaṃ divyaṃ sarvasampatkaraṃ śubham ॥ 6 ॥

the 51 shakti peetha stotra

Shakti Peethas - In sanskrit with meaning

शक्ति पीठ

Shakti Peethas

ईश्वर उवाच ।

मातः परात्परे दे त्व िववज्ञानमयीश्वरर ।

कथ्यतािं मे िववपीठशक्तिभैरवदे वताः ॥१॥

Iishvara Uvaaca |

Maatah Paraatpare Devi Sarva-Jnyaanamayi-[I]ishvari |

Kathyataam Me Sarva-Piittha-Shakti-Bhairava-Devataah ||1||

Meaning:

Ishwara said:

1.1: The Mother Who is the Paratpara (superior to the best), Who is

the Devi having all Knowledge within Her, ...

1.2: ... told me about all the Shakti Peethas along with the Bhairava

Devatas (Shiva),

    दे व्युवाच ।

शृणु वत्स प्रवक्ष्यात्म दयाल भिवत्सल ।

यात्भत्ववना न त्िध्यक्ति जपिाधनिक्तियाः ॥२॥

Devy[i]-Uvaaca |

Shrnnu Vatsa Pravakssyaami Dayaala Bhaktavatsala |

Yaabhir-Vinaa Na Sidhyanti Japa-Saadhana-Satkriyaah ||2||

Meaning:

The Devi said:

2.1: Listen, My Son, I relate to you about the merciful Mother Who

is compassionate to the Devotees,

2.2: Without taking recourse to Her - Japa, Sadhana and meritorious

deeds do not bear fruits,

पञ्चाशदे कपीठात्न एविं भैरवदे वताः ।

अङ्गप्रत्यङ्गपातेन त्वष्णुचक्रक्षतेन च

ममाद्यवपुषो दे व त्िताय त्वत्य कथ्यते ॥३॥

Pan.caashad-Eka-Piitthaani Evam Bhairava-Devataah |

Angga-Pratyangga-Paatena Vissnnu-Cakra-Kssatena Ca

Mama-Adya-Vapusso Deva Hitaaya Tvayi Kathyate ||3||

Meaning:

3.1: The Fifty One Shakti Peethas along with the Bhairava Devatas, ...

3.2: ... created by falling of Body parts, being cut by

the Chakra (Discus) of Vishnu, ...

3.3: ... My Wonderful beginning (i.e. initial cause of manifestation in

Shakti Peethas), is being spoken to you for the welfare of the Devas,

ब्रह्मरन्ध्रिं त्िङ् गुलायािं भैरवो भीमलोचनः ।

कोट्टरी िा मिादे व त्रगुणा या त्दगम्बरी ॥४॥

Brahmarandhram Hinggulaayaam Bhairavo Bhiimalocanah |

Kottttarii Saa Mahaa-Deva Trigunnaa Yaa Digambarii ||4||

Meaning:

4.1: My Brahmarandhra (aperture in the crown of the head, here

signifying top of the Head) fell at Hingula (Hingula), where

the Bhairava is Bhimalocana (literally meaning with fearful eyes),

4.2: There She is known as Kottari; She, the Great God is the

embodiment of the Three Gunas and is Digambari (literally meaning

directions are whose clothes),

    करवीरे त्रनेरिं मे दे वी मत्िषमत्दव नी ।

क्रोधीशो भैरवस्तर िुगन्धायाञ्च नात्िका ॥५॥

Karaviire Tri-Netram Me Devii Mahissamardinii |

Krodhiisho Bhairavas-Tatra Sugandhaayaan.-Ca Naasikaa ||5||

Meaning:

5.1: At Karavira (Karavira), My Trinetra (Three Eyes) fell; where

the Devi is Mahishamardini (literally meaning destroyer of demon

Mahishasura), ...

5.2: ... and the Bhairava there is Krodhisa (literally meaning possessor

of anger); At Sugandha (Sugandha) My Naasika (Nose) fell, ...

दे वस्त्र्यम्बकनामा च िुनन्दा तर दे वता ॥६॥

Devas-Tryambaka-Naamaa Ca Sunandaa Tatra Devataa ||6||

Meaning:

6.1: ... The Deva (i.e. Bhairava) there (i.e. at Sugandha)

is known as Tryambaka (literally meaning with three eyes)

and Devata (i.e. Devi) there is Sunanda (literally meaning pleasing or

delighting),

   काश्मीरे कण्ठदे शञ्च त्रिन्ध्येश्वरभैरवः ।

मिामाया भगवती गुणातीता वरप्रदा ॥७॥

Kaashmiire Kannttha-Deshan.ca Trisandhyeshvara-Bhairavah |

Mahaamaayaa Bhagavatii Gunna-Atiitaa Vara-Pradaa ||7||

Meaning:

7.1: At Kashmira (Kashmira), My Kanthadesha (Region of the Neck)

fell; the Bhairava there is known as Trisandheyeswara (literally

meaning the Lord of the three divisions of the day - dawn, noon and

sunset),

7.2: The Goddess there is known as Mahamaya (literally meaning the

great enchantress), and She is beyond the three Gunas (Sattva, Rajas

and Tamas) and giver of boons,

     ज्वालामुख्ािं तथा त्जह्वा दे व उन्मतभैरवः ।

अक्तम्बका त्िक्तद्धदा नाम्नी स्तनिं जालन्धरे मम ॥८॥

Jvaalaamukhyaam Tathaa Jihvaa Deva Unmatta-Bhairavah |

Ambikaa Siddhidaa Naamnii Stanam Jaalandhare Mama ||8||

Meaning:

8.1: At Jwalamukhi (Jwalamukhi) in like manner My Jihvaa (Tongue)

fell; the Deva there is known as Unmatta Bhairava (literally meaning

Bhairava who is furious with intoxication or passion),

8.2: The Ambika (Mother) there is known by the

name Siddhidaa (literally meaning giver of Siddhi); My Stana (Breast)

fell at Jalandhara (Jalandhara), ...

    भीषणो भैरवस्तर दे वी त्रपुरमात्लनी ॥९॥

Bhiissanno Bhairavastatra Devii Tripuramaalinii ||9||

Meaning:

9.1: ... There (i.e. at Jalandhara), the Bhairava is known

as Bhisana (literally meaning terrible). and the Devi is known

as Trupuramalini (literally meaning garlanding the three regions),

    िादव पीठिं वैद्यनाथे वैद्यनाथस्तु भैरवः ।

दे वता जयदु गाव ख्ा नेपाले जानु मे त्शव ॥१०॥

Haarda-Piittham Vaidyanaathe Vaidyanaathas-Tu Bhairavah |

Devataa Jayadurga-[A]akhyaa Nepaale Jaanu Me Shiva ||10||

Meaning:

10.1: The Peetha where My Hridaya (Heart) fell

is Vaidyanatha (Vaidyanatha), and the Bhairava there is (also) known

as Vaidyanatha (literally meaning the Lord of the Vedas or Lord of

the Medicines),

10.2: The Devata (implying Devi) there is known as Jaya

Durga (literally meaning Durga Who is victorious);

At Nepala (Nepala), My auspicious Janu (Knee) had fallen, ...

   कपाली भैरवः श्रीमान् मिामाया च दे वता ॥११॥

Kapaalii Bhairavah Shriimaan Mahaamaayaa Ca Devataa ||11||

Meaning:

11.1: ... The revered Bhairava there (i.e. at Nepala) is known

as Kapali (literally meaning wearing a garland of skulls or carrying a

begging bowl), and the Devata (implying Devi) there is known

as Mahamaya (literally meaning the great enchantress),

   मानिे दक्षिस्तो मे दे वी दाक्षायणी िर ।

अमरो भैरवस्तर िववत्िक्तद्धप्रदायकः ॥१२॥

Maanase Dakssa-Hasto Me Devii Daakssaayannii Hara |

Amaro Bhairavas-Tatra Sarva-Siddhi-Pradaayakah ||12||

Meaning:

12.1: At Manasa (Manasa), My Daksha Hasta (Right Hand) fell;

the Devi there is known as Dakshayani (literally meaning the

daughter of Daksha); the Hara (Shiva) ...

12.2: ... there is Amara Bhairava (literally meaning immortal); The Devi

there is the giver of all Siddhis (spiritual accomplishments),

    उत्कले नात्भदे शञ्च त्वरजाक्षेरमुच्यते ।

त्वमला िा मिादे वी जगन्नाथस्तु भैरवः ॥१३॥

Utkale Naabhi-Deshan.-Ca Virajaakssetram-Ucyate |

Vimalaa Saa Mahaa-Devii Jagannaathas-Tu Bhairavah ||13||

Meaning:

13.1: At Utkala, the portion of My Nabhi (Navel) fell, and the place is

known as Viraja Kshetra (Viraja Kshetra),

13.2: The Mahadevi (Great Goddess) there is known

as Vimala (literally meaning stainless, spotless, pure), and

the Bhairava there is Jagannatha (literally meaning the Lord of the

World),

   गण्डक्ािं गण्डपातञ्च तर त्िक्तद्धनव ििंशयः ।

तर िा गण्डकी चण्डी चक्रपात्णस्तु भैरवः ॥१४॥

Gannddakyaam Ganndda-Paatan.-Ca Tatra Siddhir-Na Samshayah |

Tatra Saa Gannddakii Cannddii Cakrapaannis-Tu Bhairavah ||14||

Meaning:

14.1: At Gandaki (Gandaki) My Ganda (Cheek) fell, and in that

place there is no doubt about attainment of Siddhi (spiritual

accomplishements),

14.2: There, She is known as Gandaki Chandi (literally Chandi at

Gandaki; Gandaki is the name of the river at Muktinath),

and Bhairava is known as Chakrapani (literally meaning with Chakra

or discuss in hand),

    बहुलायािं वामबाहुबवहुलाख्ा च दे वता ।

भीरुको भैरवस्तर िववत्िक्तद्धप्रदायकः ॥१५॥

Bahulaayaam Vaama-Baahur-Bahula-[A]akhyaa Ca Devataa |

Bhiiruko Bhairavas-Tatra Sarva-Siddhi-Pradaayakah ||15||

Meaning:

15.1: At Bahula (Bahula) My Vama Bahu (Left Arm) fell, and there

the Devata (implying Devi) is known as Bahula (literally meaning

abundant or the creator of abundance),

15.2: There, the Bhairava is called as Bhiruka (literally meaning the

creator of fear); The Devi is the giver of all Siddhis (spiritual

accomplishements),

    उज्जत्यन्ािं कूपवरञ्च माङ्गल्य कत्पलाम्बरः

भैरवः त्िक्तद्धदः िाक्षाद्दे वी मङ्गलचक्तण्डका ॥१६॥

Ujjayinyaam Kuurparan.-Ca Maanggalya Kapilaambarah

Bhairavah Siddhi-Dah Saakssaad-Devii Manggalacannddikaa ||16||

Meaning:

16.1: At Ujjayini (Ujjayini) My auspicious Kurpara (Elbow)

fell; Kapilambara (literally meaning wearing red clothes) is the ...

16.2: ... Bhairava; there Devi Mangala Chandika (Auspicious

Chandika) visibly gives Siddhi (spiritual accomplishments),

    चट्टले दक्षबाहुमे भैरवञ्चन्द्रशेखरः ।

व्यिरूपा भगवती भवानी यर दे वता ।

त्वशेषतः कत्लयुगे विात्म चन्द्रशेखरे ॥१७॥

Cattttale Dakssa-Baahur-Me Bhairavan.-Candrashekharah |

Vyakta-Ruupaa Bhagavatii Bhavaanii Yatra Devataa |

Vishessatah Kaliyuge Vasaami Candrashekhare ||17||

Meaning:

17.1: At Chattala (Chattala), My Daksha Bahu (Right Arm) fell, and

there the Bhairava is known as Chandrasekhara (literally meaning

with moon on the head),

17.2: Here, the Bhagavati abides in the visibly manifested

form as Bhavani (literally meaning one who brings into existence),

17.3: Especially in Kaliyuga, I abide in Chandrasekhara (in My visibly

manifested form),

    त्रपुरायािं दक्षपादो दे वी त्रपुरिुन्दरी ।

भैरवक्तिपुरेशञ्च िवावभीष्टप्रदायकः ॥१८॥

Tripuraayaam Dakssa-Paado Devii Tripurasundarii |

Bhairavas-Tripureshan.-Ca Sarva-Abhiisstta-Pradaayakah ||18||

Meaning:

18.1: At Tripura (Tripura) My Daksha Pada (Right Foot) fell, and

the Devi there is known as Tripurasundari (literally meaning one

whose beauty pervades the three divisions),

18.2: The Bhairava there is called Tripuresha (literally meaning the

lord of the three divisons); The Devi grants all wishes of the

devotees,

    त्रस्रोतायािं वामपादो भ्रामरी भैरवेश्वरः ॥१९॥

Trisrotaayaam Vaama-Paado Bhraamarii Bhairave[a-Ii]shvarah ||19||

Meaning:

19.1: At Trisrota (Trisrota) My Vama Pada (Left Foot) fell and the Devi

there is known as Bhramari (literally meaning one who takes the

form of a bee); And the Bhairava there is called Ishwara (literally

meaning the lord),

   योत्नपीठिं कामत्गरौ कामाख्ा तर दे वता ।

यरास्ते त्रगुणातीता रिपाषाणरूत्पणी ॥२०॥

Yoni-Piittham Kaamagirau Kaamaakhyaa Tatra Devataa |

Yatraaste Tri-Gunna-Atiitaa Rakta-Paassaanna-Ruupinnii ||20||

Meaning:

20.1: At Kamagiri (Kamagiri) is the Seat of My Yoni (Generative

Organ); the Devata (implying Devi) there is known

as Kamakhya (literally meaning the desire of creation),

20.2: Here, the Devi Who is beyond the Three Gunas has taken the

form of Rakta Paashaan (Red Stone),

यरास्ते माधवः िाक्षादु मानन्दोऽथ भैरवः ।

िववदा त्विरे द्दे वी तर मुक्तिनव ििंशयः ॥२१॥

Yatraas-Te Maadhavah Saakssaad-Umaanando[a-A]tha Bhairavah |

Sarvadaa Vihared-Devii Tatra Muktirna Samshayah ||21||

Meaning:

21.1: Here, the visible Madhava (implying Shiva)

is indeed the Umananda Bhairava (literally meaning the joy of Uma),

21.2: There (i.e. at Kamakhya), the Devi is always present, (and so)

there is no doubt about attaining Mukti (Liberation),

    तर श्रीभैरवी दे वी तर च क्षेरदे वता ।

प्रचण्डचक्तण्डका तर मातङ्गी त्रपुराक्तम्बका ।

वगला कमला तर भुवनेशी िधूत्मनी ॥२२॥

Tatra Shriibhairavii Devii Tatra Ca Kssetra-Devataa |

Pracannddacannddikaa Tatra Maatanggii Tripuraambikaa |

Vagalaa Kamalaa Tatra Bhuvaneshii Sa-Dhuuminii ||22||

Meaning:

22.1: There, the Devi is also present as Sri Bhairavi, there the Devi is

also present as Kshetra Devata,

22.2: There, the Devi is also present as Pracanda Chandika, there the

Devi is also present as Matangi and Tripurambika,

22.3: There, the Devi is also present as Vagala or Bagala and Kamala,

and Bhuvaneshi along with Dhumini,

     एतात्न परपीठात्न शिंिक्ति वरभैरवाः ।

एविं तु दे वताः िवाव एविं तु दश भैरवाः ॥२३॥

Etaani Para-Piitthaani Shamsanti Vara-Bhairavaah |

Evam Tu Devataah Sarvaa Evam Tu Dasha Bhairavaah ||23||

Meaning:

23.1: All these other Peethas are extolled along with the great

Bhairavas,

23.2: Thus, in this way, She indeed is present as Devatas (Godheads)

in all forms, along with the Ten Bhairavas,

   िववर त्वरला चाििं कामरूपे गृिे गृिे ।

गौरर त्शखरमारुह्य पुनजवन्म न त्वद्यते ॥२४॥

Sarvatra Viralaa Ca-Aham Kaama-Ruupe Grhe Grhe |

Gauri Shikharam-Aaruhya Punar-Janma Na Vidyate ||24||

Meaning:

24.1: (Although) Everywhere I am indeed rare (i.e. difficult to be

found), but in Kamarupa I am in every house,

24.2: Those who ascend the Gauri Shikhara hill, for

them rebirth will not take place,

     करतोयािं िमारम्य यावत्द्दक्करवात्िनीम् ।

शतयोजनत्वस्तीणं त्रकोणिं िववत्िक्तद्धदम् ।

दे वा मरणत्मच्छक्ति त्किं पुनमावनवादयः ॥२५॥

Karatoyaam Samaaramya Yaavad-Dikkaravaasiniim |

Shata-Yojana-Vistiirnnam Trikonnam Sarva-Siddhidam |

Devaa Marannam-Icchanti Kim Punar-Maanava-[A]adayah ||25||

Meaning:

25.1: The land of Karatoya beautifully spreads as far as the abode

of Dikkaravasini,

25.2: It spreads out hundred yajanas in the form of

a triangle which grants all Siddhis (spiritual accomplishments),

25.3: Even the Devas wish to die there, what then to speak

of Manavas (human beings),

    क्षीरग्रामे मिामाया भैरवः क्षीरखण्डकः ।

युगद्या िा मिामाया दक्षाङ् गुष्ठिं पदो मम ॥२६॥

Kssiiragraame Mahaamaayaa Bhairavah Kssiirakhannddakah |

Yugadyaa Saa Mahaamaayaa Dakssa-Anggussttham Pado Mama

||26||

Meaning:

26.1: At Kshiragrama (Kshiragrama), the Mahamaya abides;

the Bhairava there is called Kshirakhandaka (literally meaning a piece

of kshira or condensed milk),

26.2: The Mahamaya there is known as Yugadya (literally meaning

one who begins the yuga); there the Daksha Angushtha (Right Toe)

of my Pada (Foot) has fallen,

   नकुलीशः कालीपीठे दक्षपादाङ् गुली च मे ।

िववत्िक्तद्धकरी दे वी कात्लका तर दे वता ॥२७॥

Nakuliishah Kaaliipiitthe Dakssa-Paada-Anggulii Ca Me |

Sarva-Siddhi-Karii Devii Kaalikaa Tatra Devataa ||27||

Meaning:

27.1: The Bhairava is called Nakuleesha at Kalipitha (Kalipitha),

where My Daksha Pada Anguli (Fingers of My Right Foot) fell,

27.2: There the Devi gives all Siddhis (spiritual accomplishments),

and there the Devata (implying Devi) is known as Kalika (literally

meaning the dark goddess),

   अङ् गुलीवृन्दिं िस्तस्य प्रयागे लत्लता भवः ।

जयन्त्ािं वामजङ्घा च जयिी क्रमदीश्वरः ॥२८॥

Anggulii-Vrndam Hastasya Prayaage Lalitaa Bhavah |

Jayantyaam Vaama-Jangghaa Ca Jayantii Kramadiishvarah ||28||

Meaning:

28.1: The Anguli Vrinda (Group of Fingers) of My Hand fell

at Prayaga (Prayaga); there the Devi is known as Lalitha (literally

meaning one who is playful) and the Bhairava is

called Bhavah (literally meaning the essence of existence),

28.2: At Jayanti (Jayanti) My Vama Jangha (Left Shank) fell; there the

Devi is known as Jayanti (literally meaning one who is victorious) and

the Bhairava is called Kramadeeshwara (literally meaning the lord

who makes the world move forward),

    भुवनेशी त्िक्तद्धरूपा त्करीटस्था त्करीटतः

दे वता त्वमला नाम्नी ििंवतो भैरवस्तथा ॥२९॥

Bhuvaneshii Siddhi-Ruupaa Kiriitta-Sthaa Kiriittatah

Devataa Vimalaa Naamnii Samvartto Bhairavas-Tathaa ||29||

Meaning:

29.1: The Goddess of the Universe Who is of the form of Siddhi (i.e.

Who grants spiritual accomplishments) abides in Kirita (Kirita) where

My Kirita (Diadem) had fallen,

29.2: The Devata (implying Devi) there is named as Vimala (literally

meaning one who is stainless and pure), and

the Bhairava is Samvarta (literally meaning one who brings about

dissolution of creation),

    वाराणस्यािं त्वशालाक्षी दे वता कालभैरवः ।

मत्णकणीत्त त्वख्ाता कुण्डलिं च मम श्रुतेः ॥३०॥

Vaaraannasyaam Vishaalaakssii Devataa Kaalabhairavah |

Mannikarnnii-[I]ti Vikhyaataa Kunnddalam Ca Mama Shruteh ||30||

Meaning:

30.1: At Varanasi (Varanasi), the Devata (implying Devi) is known

as Vishalakshi (literally meaning with large eyes), and the Bhairava is

called Kalabhairava,

30.2: There, where My Kundala (Ear-Ring) fell, is well-

known as "Manikarni",

   कन्ाश्रमे च पृष्ठिं मे त्नत्मषो भैरवस्तथा ।

िवावणी दे वता तर कुरुक्षेरे च गुल्फतः ॥३१॥

Kanyaashrame Ca Prssttham Me Nimisso Bhairavas-Tathaa |

Sarvaannii Devataa Tatra Kurukssetre Ca Gulphatah ||31||

Meaning:

31.1: At Kanyashrama (Kanyashrama), My Pristha (Back) fell, and

the Bhairava there is called Nimisha (literally meaning a moment of

time),

31.2: The Devata (implying Devi) there is known as Sarvani (literally

meaning the wife of Shiva); At Kurukshetra (Kurukshetra)

My Gulpha (Ankle) fell, ...

स्थाणुनावम्ना च िात्वरी दे वता मत्णवेदके ।

मत्णबन्धे च गायरी िवावनन्दस्तु भैरवः ॥३२॥

Sthaannur-Naamnaa Ca Saavitrii Devataa Mannivedake |

Mannibandhe Ca Gaayatrii Sarva-[A]anandas-Tu Bhairavah ||32||

Meaning:

32.1: ... and there (i.e. at Kurukshetra) the Bhairava is

called Sthanu (literally meaning one who is still) and

the Devata (implying the Devi) is known as Savitri (literally meaning

the energiser); At Manivedaka (Manivedaka) ...

32.2: ... My Manibandha (Bracelet) fell; there the Devi is known

as Gayatri and the Bhairava is called Sarvananda (literally meaning

filled with all bliss),

श्रीशैले च मम ग्रीवा मिालक्ष्मीस्तु दे वता ।

भैरवः िम्बरानन्दो दे शो दे शो व्यवक्तस्थतः ॥३३॥

Shriishaile Ca Mama Griivaa Mahaalakssmiis-Tu Devataa |

Bhairavah Sambaraanando Desho Desho Vyavasthitah ||33||

Meaning:

33.1: At Shrishaila (Srishaila) My Griva (Neck) fell, and

the Devata (implying Devi) there is known as Mahalakshmi,

33.2: The Bhairava (there) is called Sambarananda (literally meaning

the bliss of restraint of meditation), Who abides in every place,

काञ्चीदे शो च कङ्कालो भैरवो रुरुनामकः ।

दे वता दे वगभावख्ा त्नतम्बः कालमाधवे ॥३४॥

Kaan.cii-Desho Ca Kangkaalo Bhairavo Ruru-Naamakah |

Devataa Devagarbha-[A]akhyaa Nitambah Kaalamaadhave ||34||

Meaning:

34.1: At Kanchi (Kanchi), My Kankaala (Skeleton) fell; there

the Bhairava has the name Ruru,

34.2: The Devata (implying Devi) there

is named as Devagarbha (literally meaning the womb of divinity);

At Kalamadhava (Kalamadhava) My Nitamba (Buttocks) fell ...

      भैरवश्चात्िताङ्गश्च दे वी काली िुत्िक्तद्धदा ।

दृष्टा दृष्टा नमस्कृत्य मन्त्रत्िक्तद्धमवाप्नुयात् ॥३५॥

Bhairavash-Ca-Asitaanggash-Ca Devii Kaalii Su-Siddhi-Daa |

Drssttaa Drssttaa Namaskrtya Mantra-Siddhim-Avaapnuyaat ||35||

Meaning:

35.1: ... There (i.e. at Kalamadhava) the Bhairava is

called Asitanga (literally meaning having a black body) and

the Devi is known as Kaali (literally meaning the dark goddess);

She grants great Siddhis (spiritual accomplishments),

35.2: By seeing Her everywhere and saluting Her, one obtains Mantra

Siddhi (fruit of the Mantra),

कुजवारे भूतत्तथौ त्नशाद्धे यस्तु िाधकः ।

नत्वा प्रदत्क्षणीकृत्य मन्त्रत्िक्तद्धमवाप्नुयात् ॥३६॥

Kuja-Vaare Bhuutatithau Nishaa-(A)rddhe Yastu Saadhakah |

Natvaa Pradakssinnii-Krtya Mantra-Siddhim-Avaapnuyaat ||36||

Meaning:

36.1: On Kujavaara (Tuesday) at Bhuta Tithi, during Midnight,

the Sadhaka (spiritual aspirant) who ...

36.2: ... having prostated to the Devi, will circumbulate around Her

with devotion, will obtain Mantra Siddhi (fruit of the Mantra),

   शोणाख्ा भद्रिेनस्तु नमवदाख्े त्नतम्बकः ।

रामत्गरौ स्तनान्ञ्च त्शवानी चण्डभैरवः ॥३७॥

Shonna-[A]akhyaa Bhadrasenastu Narmada-[A]akhye Nitambakah |

Raamagirau Stanaanyan.-Ca Shivaanii Canndda-Bhairavah ||37||

Meaning:

37.1: At the place called Narmada (Narmada) where

My Nitamba (Buttocks) fell, the Devi is called Sona (literally meaning

reddish) and the Bhairava is called Bhadrasena,

37.2: At Ramagiri (Ramagiri), My Stana (Breast) fell; There the Devi is

known as Shivani (literally meaning the consort of Shiva) and

the Bhairava is called Canda (literally meaning one who is fierce).

    वृन्दावने केशजालमुमा नाम्नी च दे वता ।

भूतेशो भैरवस्तर िववत्िक्तद्धप्रदायकः ॥३८॥

Vrndaavane Kesha-Jaalam-Umaa Naamnii Ca Devataa |

Bhuutesho Bhairavas-Tatra Sarva-Siddhi-Pradaayakah ||38||

Meaning:

38.1: At Vrindavana (Vrindavana), My Keshajaala (the tresses of Hair)

fell, and there the Devata (implying Devi) is named as Uma (literally

meaning with splendour and tranquility),

38.2: The Bhairava there is called Bhutesha (literally meaning the lord

of all living beings); the Devi there grants all Siddhis (spiritual

accomplishments),

   ििंिाराख् ऊद्धव दिो दे वीऽनले नारायणी श्रुचौ ।

अधोदिो मिारुद्रो वारािी पञ्चिागरे ॥३९॥

Samhaara-[A]akhya Uurddha-Danto Devii-[A]nale Naaraayannii

Shrucau |

Adho-Danto Mahaa-Rudro Vaaraahii Pan.casaagare ||39||

Meaning:

39.1: At Anala (Anala), My Urdhva Danta (Upper row of Teeth) fell;

there the Devi is known as Narayani (literally meaning the power of

Narayana) and the Bhairava is called Samhara (literally meaning one

who destroys),

39.2: At Panchasagara (Panchasagara) My Adho Danta (Lower row of

Teeth) fell; there the Devi is known as Varahi (literally meaning with

the face of varaha or boar) and the Bhairava is

called Maharudra (literally meaning who is extremely terrible),

   करतोयातटे कणे वामे वामनभैरवः ।

अपणाव दे वता यर ब्रह्मरूपाकरोद्भवा ॥४०॥

Karatoyaa-Tatte Karnne Vaame Vaamana-Bhairavah |

Aparnnaa Devataa Yatra Brahma-Ruupaa-Karo[a-U]dbhavaa ||40||

Meaning:

40.1: At Karatoyatatta ( the bank of river Karatoya ) (Karatoya)

My Vama Karna (Left Ear) fell; the Bhairava there is

called Vamana (literally meaning who is short in stature),

40.2: The Devata (implying Devi) here is known as Aparna (literally

meaning living without eating even leaves) and She

is Brahmarupa (of the nature of Brahman),

   श्रीपववते दक्षगुल्फस्तर श्रीिुन्दरी परा ।

िववत्िद्धीश्वरी िवाव िुन्दरानन्दभैरवः ॥४१॥

Shriiparvate Dakssa-Gulphas-Tatra Shriisundarii Paraa |

Sarva-Siddhii-[Ii]shvarii Sarvaa Sundaraananda-Bhairavah ||41||

Meaning:

41.1: At Sri Parvata (Sri Parvata) My Daksha Gulpha (Right Ankle)

fell; there the Devi is known as Sri Sundari (literally meaning of great

beauty), and She is transcendental in nature,

41.2: She is the goddess possessing all Siddhis (spiritual

accomplishments) and is all in all; the Bhairava there is

called Sundarananda (literally meaning of the nature of beauty and

joy).

   कपात्लनी भीमरूपा वामगुल्फो त्वभाषके ।

भैरवश्च मिादे व िवावनन्दः शुभप्रदः ॥४२॥

Kapaalinii Bhiima-Ruupaa Vaama-Gulpho Vibhaassake |

Bhairavash-Ca Mahaadeva Sarva-[A]anandah Shubha-Pradah ||42||

Meaning:

42.1: At Vibhashaka (Vibhashaka), the Devi known

as Kapalini (literally meaning who wears a garland of skulls) has

a terrible appearance; there My Vama Gulpha (Left Ankle) fell,

42.2: The Bhairava (there) is called Mahadeva (literally meaning the

great god); the Devi is the embodiment of all Joys and

the bestower of Auspiciousness.

   उदरञ्च प्रभािे मे चन्द्रभागा यशक्तिनी ।

वक्रतुण्डो भैरव ऊर्ध्वोष्ठो भैरवपववते ॥४३॥

Udaran.-Ca Prabhaase Me Candrabhaagaa Yashasvinii |

Vakratunnddo Bhairava Uurdhvo[a-O]ssttho Bhairavaparvate ||43||

Meaning:

43.1: At Prabhasa (Prabhasa) My Udara (Stomach) fell; there the Devi

is known as Chandrabhaga (literally meaning the portion of the

moon); She is beautiful and famous,

43.2: The Bhairava (at Prabhasa) is called Vakratunda (literally

meaning with curved mouth); My Urdhva Ossttha (Upper Lip) fell

at Bhairava Parvata (Bhairava Parvata), ...

   अविी च मिादे वी लम्बकणवस्तु भैरवः ॥४४॥

Avantii Ca Mahaadevii Lambakarnnas-Tu Bhairavah ||44||

Meaning:

44.1: ... The Mahadevi (Great Goddess) there (i.e. at Bhairava Parvata)

is known as Avanti and the Bhairava is called Lambakarna (literally

meaning with large ears).

   त्चवुके भ्रामरी दे वी त्वकृताक्षो जनस्थाने ।

गण्डो गोदावरीतीरे त्वश्वेशी त्वश्वमातृका ॥४५॥

Civuke Bhraamarii Devii Vikrtaaksso Janasthaane |

Gannddo Godaavarii-Tiire Vishveshii Vishva-Maatrkaa ||45||

Meaning:

45.1: My Civuka (Chin) fell at Janasthana (Janasthana), where the

Devi is known as Bhramari (literally meaning who took the form of

bee) and the Bhairava is called Vikritaksha (literally meaning with

distorted eyes),

45.2: My Ganga (Cheek) fell at Godavari Tir (Godavari Tir), where the

Devi is known as Vishwesi (literally meaning the lord of the world)

and She is Vishwamatrika (literally meaning the mother of the world),

...

   दण्डपात्णभैरवस्तु वामगण्डे तु रात्कणी ।

भैरवो वत्सनाभस्तु तर त्िक्तद्धनव ििंशयः ॥४६॥

Dannddapaanni-Bhairavas-Tu Vaama-Ganndde Tu Raakinnii |

Bhairavo Vatsanaabhas-Tu Tatra Siddhir-Na Samshayah ||46||

Meaning:

46.1: ... There the Bhairava is called Dandapani (literally meaning with

staff in the hand); and with My Left Cheek falling there, the Devi is

known as Rakini,

46.2: The Bhairava is (also) called Vatsanabha (literally meaning with

navel like that of a child); at that place there is no

doubt about Siddhi (spiritual accomplishments).

     रत्नावल्यािं दक्षस्कन्धः कुमारी भैरवः त्शवः ।

त्मत्थलायामुमा दे वी वामस्कन्धो मिोदरः ॥४७॥

Ratnaavalyaam Dakssa-Skandhah Kumaarii Bhairavah Shivah |

Mithilaayaam-Umaa Devii Vaama-Skandho Mahodarah ||47||

Meaning:

47.1: At Ratnavali (Ratnavali), My Daksha Skanda (Right Shoulder)

fell; there the Devi is known as Kumari (literally meaning a young

girl) and the Bhairava is called Shiva (literally meaning auspicious),

47.2: At Mithila (Mithila), the Devi is known as Uma; there (i.e. at

Mithila) My Vama Skanda (Left Shoulder) fell; and the Bhairava is

called Mahodara (literally meaning with large belly),

   नलािाट्ािं नलापातो योगीशो भैरवस्तथा ।

तर िा कात्लका दे वी िववत्िक्तद्धप्रदात्यका ॥४८॥

Nalaahaattyaam Nalaa-Paato Yogiisho Bhairavas-Tathaa |

Tatra Saa Kaalikaa Devii Sarva-Siddhi-Pradaayikaa ||48||

Meaning:

48.1: At Nalahati (Nalahati), My Nalaa (Tubular Bone) fell; there

the Bhairava is called Yogisha (literally meaning the lord of yoga),

48.2: There, the Devi is known as Kalika (literally meaning the dark

goddess) and She is the bestower of all Siddhis (spiritual

accomplishments),

    कालीघाटे मुण्डपातः क्रोधीशो भैरवस्तथा ।

दे वता जयदु गाव ख्ा नानाभोगप्रदात्यनी ॥४९॥

Kaaliighaatte Munndda-Paatah Krodhiisho Bhairavas-Tathaa |

Devataa Jaya-Durga-[A]akhyaa Naanaa-Bhoga-Pradaayinii ||49||

Meaning:

49.1: At Kalighata (Kalighata),

My Munda (Head) fell; there the Bhairava is called Krodhisha (literally

meaning the lord who possess anger),

49.2: The Devata (implying Devi) is known as Jaya Durga (literally

meaning the Durga who is victorious); She is the bestower of various

worldly enjoyments.

   वक्रेश्वरे मनः पातो वक्रनाथस्तु भैरवः ।

नदी पापिरा तर दे वी मत्िषमत्दव नी ॥५०॥

Vakreshvare Manah-Paato Vakranaathas-Tu Bhairavah |

Nadii Paapa-Haraa Tatra Devii Mahissamardinii ||50||

Meaning:

50.1: At Vakreshwara (Vakreshwara), My Manas (Mind) fell;

the Bhairava there is called Vakranatha (literally meaning the curved

lord),

50.2: There, the river removes the sins, and the Devi is known

as Mahishamardini (literally meaning the destroyer of Mahishasura),

   यशोरे पात्णपद्मञ्च दे वता यशोरे श्वरी ।

चण्डश्च भैरवो यर तर त्िक्तद्धनव ििंशय ॥५१॥

Yashore Paanni-Padman.ca Devataa Yashoreshvarii |

Cannddash-Ca Bhairavo Yatra Tatra Siddhir-Na Samshaya ||51||

Meaning:

51.1: At Yashora (Yashora) My Paani Padma (Lotus-like Hand) fell;

there the Devata (implying Devi) is known as Yashoreshwari,

51.2: The Bhairava there is called Chanda (literally meaning fierce);

In that place there is no doubt about Siddhi (spiritual

accomplishments).

अट्टिािे चोष्ठपातो दे वी िा फुल्लरा स्मृता ।

त्वश्वेशो भैरवस्तर िवावभीष्टप्रदायकः ॥५२॥

Attttahaase Ca-Ossttha-Paato Devii Saa Phullaraa Smrtaa |

Vishvesho Bhairavas-Tatra Sarva-Abhiisstta-Pradaayakah ||52||

Meaning:

52.1: At Attahasa (Attahasa), My Ostha (Lips) fell; the Devi there

is remembered as Phullara (literally meaning blooming like flowers),

52.2: The Bhairava there is called Vishwesha (literally meaning the

lord of the world); the Devi is the bestower of all wishes.

      िारपातो नक्तन्दपुरे भैरवो नक्तन्दकेश्वरः ।

नक्तन्दनी िा मिादे वी तर त्िक्तद्धमवाप्नुयात् ॥५३॥

Haara-Paato Nandipure Bhairavo Nandikeshvarah |

Nandinii Saa Mahaa-Devii Tatra Siddhim-Avaapnuyaat ||53||

Meaning:

53.1: At Nandipura (Nandipura) My Hara (Necklace) fell; there

the Bhairava is called Nandikeshwara (literally meaning the lord of

Nandi),

53.2: And the Mahadevi (Great Goddess) is known

as Nandini (literally meaning one who gives joy); There, one attains

Siddhi (spiritual accomplishments).

      लङ्कायािं नूपुरञ्चैव भैरवो राक्षिेश्वरः ।

इन्द्राक्षी दे वता तर इन्द्रे णोपात्िता पुरा ॥५४॥

Langkaayaam Nuupuran.-Cai[a-E]va Bhairavo Raakssaseshvarah |

Indraakssii Devataa Tatra Indrenno[a-U]paasitaa Puraa ||54||

Meaning:

54.1: At Lanka (Lanka), My Nupura (Anklet) indeed fell; there

the Bhairava is called Rakshaseshwara (literally meaning the lord of

rakshasas),

54.2: The Devata (implying Devi) there is known as Indrakshi (literally

meaning the eye of Indra); In earlier times She

was worshipped by Indra,

त्वराटदे शमध्ये तु पादाङ् गुत्लत्नपातनम् ।

भैरवश्चामृताख्श्च दे वी तराक्तम्बका स्मृता ॥५५॥

Viraatta-Desha-Madhye Tu Paada-Angguli-Nipaatanam |

Bhairavash-Ca-Amrta-[A]akhyash-Ca Devii Tatra-Ambikaa Smrtaa

||55||

Meaning:

55.1: Inside the Virata Desha (Virata), My Pada Anguli (Fingers of the

Foot) fell,

55.2: The Bhairava there is called Amrita (literally meaning immortal),

and the Devi there is remembered as Ambika (literally meaning

mother),

     एतास्ते कत्थताः पुर पीठनाथात्धदे वताः ।

क्षेरात्धपिं त्वना दे व पूजयेत् पीठदे वताम् ।

भैरवैर्ह्वयते िवं जपपूजात्दिाधनम् ॥५६॥

Etaas-Te Kathitaah Putra Piittha-Naatha-Adhidevataah |

Kssetra-Adhipam Vinaa Deva Puujayet Piittha-Devataam |

Bhairavair-Hrayate Sarvam Japa-Puuja-Adi-Saadhanam ||56||

Meaning:

56.1: Thus all these has been told to you, O Son, about the presiding

deities of the Shakti Peethas,

56.2: (If) without the Lord of the Kshetra, Puja is offered to

(other) Peetha Devatas,

56.3: The Bhairava will take away all Japa, Puja and other Sadhanas,

     अज्ञात्वा भैरविं पीठे पीठशक्तितञ्च शङ्कर ।

प्राणनाथ न त्िध्येतु कल्पकोत्ट जपात्दत्भः ॥५७॥

Ajnyaatvaa Bhairavam Piitthe Piittha-Shaktitan.ca Shangkara |

Praanna-Naatha Na Sidhyettu Kalpa-Kotti Japa-[A]adibhih ||57||

Meaning:

57.1: Without knowing the Bhairava of the Peetha, Who is

the Shankara (Shiva) of the Peetha Shakti (i.e. Devi) ...

57.2: ... the sadhaka does not attain Siddhi of the Istha Devata even

after doing Japa and other sadhanas for millions of kalpa.

न दे यिं परत्शष्याय त्नन्दकाय दु रात्मने ।

शठाय क्रूरकायावय दत्वा मृत्युमवाप्नुयात् ।

दद्याच्छािाय त्शष्याय मन्त्री मन्त्राथवत्िद्धये ॥५८॥

Na Deyam Para-Shissyaaya Nindakaaya Duraatmane |

Shatthaaya Kruura-Kaaryaaya Datvaa Mrtyum-Avaapnuyaat |

Dadyaac-Chaantaaya Shissyaaya Mantrii Mantra-Artha-Siddhaye

||58||

Meaning:

58.1: This is not to be given to other disciples who

are Censorious and Evil-Minded (i.e. disbelievers in general),

58.2: (This is not to be given to those) who are Deceitful and

engaged in Evil Deeds; if given one attains Mrityu (Death),

58.3: (However) if given to disciple who are of Tranquil mind (free of

passions), the Mantri attains Mantra Siddhi.