१० दशमदशकः - शक्तिप्रदानम् 10 dashamadashakah' - shaktipradaanam Dasakam 10. Sakthi pradhanam –(Primacy to Shakthi)

     १० दशमदशकः - शक्तिप्रदानम्

  10 dashamadashakah' - shaktipradaanam

(As soon as the Trinity entered her house they all became females. They

were three Sakthi forms of the divine Parasakthi. The Parasakthi then

gave Saraswathi to Brahma, Lakshmi to Lord Vishnu and Sathi devi to

Lord Shiva. This again occurs in chapters IV and V of Book III of the Devi

Bhagawatham)

ततो विमानादजविष्णुरुद्रा-

स्त्वद्गोपुरद्वार्य िरुह्य सद्यः ।

स्त्रिर्ः कृता दे वि तिेच्छर्ैि

सविस्मर्ास्त्वविकटं समीर्ुः ॥ १०-१॥

tato vimaanaadajavishnurudraa-

stvadgopuradvaaryavaruhya sadyah' .

striyah' kri'taa devi tavechchhayaiva

savismayaastvannikat'am sameeyuh' .. 10-1..

1.Oh Goddess, afterwards Brahma, Vishnu, and Rudra got down from the

air vehicle. As soon as they got down near your tower gate, as per your

wish became ladies. And was surprised to find themselves standing in

front of you (devi).

The airplane landed at the entrance gate. The trimurtis got down from it.

Without anyone stopping them they crossed the threshold. Amazing! they

suddenly became ladies. All 3 reached close to Devi.

कृतप्रणामास्ति पादर्ुग्म-

नखेषु विश्वं प्रवतविस्त्रितं ते ।

विलोक्य साश्चर्यममोघिास्त्रभः

पृथक्पृथक् तुष्टु िुरस्त्रिके त्वाम् ॥ १०-२॥

kri'tapranaamaastava paadayugma-

nakheshu vishvam pratibimbitam te .

vilokya saashcharyamamoghavaagbhih'

pri'thakpri'thak tusht'uvurambike tvaam .. 10-2..

2. When they saluted you, they were surprised to see the entire universe

getting reflected on the nail of your feet. Oh mother Ambika, individually

they prayed to you with words that are not in vain.

The moment they crossed the entrance gate, the trimurtis changed into

young girls. How? They did not know how; nobody knew how. Everything

was according to devi’s wish. They came in front of devi and saluted to

her. When they stood up they saw another marvel-the entire universe was

reflected onto devi’s nails, like a mirror. 1st Vishnu started praying to devi;

then shiva and last brahma. Vishnu’s hymn extolling devi’s compassion

and solution. Siva prayed and requested to devi to impart the navakshari

mantram to them. Brahma had a doubt wether devi was a man or lady. Is

devi the supreme being, the subject of the vedas?-brahma started

thinking.

Vishnu’s hymn to devi-book 3,4th chap of SDB

Siva’s and brahma’s hymn to devi-book 3, 5th chap SDB

नुवतप्रसिा वनजसर्यशस्त्रतं

महासरस्वत्यविधामजार् ।

रक्षाथयशस्त्रतं हरर्े महाल-

क्ष्म्याख्ां च लीलावनरते ददाथ ॥ १०-३॥

nutiprasannaa nijasargashaktim

mahaasarasvatyabhidhaamajaaya .

rakshaarthashaktim haraye mahaala-

kshmyaakhyaam cha leelaanirate dadaatha .. 10-3..

3.Oh Goddess who is always cheerful and lively, you who became happy

on hearing their prayers gave Your own creative power called Saraswathi

to Lord Brahma, your own protective called Mahalakshmi to Lord Vishnu.

On hearing the hymns by brahma, Vishnu & rudra, devi was very happy.

Devi decided to give them 3 shaktis, full of divine beauty and lustre. She

gave brahma the power to create. This shakti was named maha saraswati.

Then she gave the power to protect to Vishnu. That shakti was named

mahalakshmi.

र्ौरीं महाकाल्यविधां च दत्वा

संहारशस्त्रतं वर्ररशार् मातः ।

निाक्षरं मन्त्रमुदीरर्न्ती

िद्धाञ्जलींस्तान् स्त्रस्मतपूियमात्थ ॥ १०-४॥

gaureem mahaakaalyabhidhaam cha datvaa

samhaarashaktim girishaaya maatah' .

navaaksharam mantramudeerayantee

baddhaanjaleemstaan smitapoorvamaattha .. 10-4..

4.Oh mother! After giving the Gowri form of your destructive power called

mahakali, to Lord Shiva, with a shy smile, you told the trimurthis who were

standing with folded hands chanting the Navakshara manthra:

We have already discussed in the previous shloka how devi gave the

power to create, to brahma, and the power to protect, to Vishnu. This

shloka describes how she gave the power to destroy, to shiva. The name

of this shakti is mahakali or gauri. After accepting these 3 shaktis from

devi,the trimurthis stood in front of the devi ,humble & saluting her. At

this time devi gave them the navakshara manthram. Devi gave this mantra

to the trimurtis on shiva’s request. The below is the navakshara manthram

“ॐ ऐं ह्ीं क्ीं चामुण्डार्ै विच्चे” |

“om aiṁ hrīṁ klīṁ cāmuṇḍāyai vichhe” ||

We can think about the shakti named mahakali for some time. She is the

dark coloured(tamoguna) avataram of the formless(nirguna) devi. To

assist Vishnu in the killing of madhukaitabha, shakti gave mahakali to him.

It is according to the instruction of this devi that the trimurtis got onto

the airplane. Check the 2nd shloka of the 9th chapter. While travelling in

the airplane is when they madweepam and bhuvaneshwari. It is from

bhuvaneshwari that they got the 3 shaktis. Here it should be understood,

that the mahakali shakti that siva got, is a fraction of the mahakali shakti

that devi gave Vishnu to help him destroy madhukaitabha. Seeing the

trend of the story, this mahakali is only a shakti of bhuvaneshwari. So, the

shakti shiva got, vishnu’s helper in the killing of madhukaitabham and

bhuvaneshwari though different are one.

ब्रह्मन् हरे रुद्र मदीर्शस्त्रत-

त्रर्ेण दत्तेन सुखं ििन्तः ।

ब्रह्माण्डसर्यस्त्रिवतसंहृतीश्च

कुियन्तु मे शासनर्ा विनीताः ॥ १०-५॥

brahman hare rudra madeeyashakti-

trayena dattena sukham bhavantah' .

brahmaand'asargasthitisamhri'teeshcha

kurvantu me shaasanayaa vineetaah' .. 10-5..

5. Oh Brahma! Vishnu! Shiva! As per my instructions, with modesty, all

three of you, along with the three Sakthis that you got now, will easily be

able to start looking after creation, protection and destruction of this

universe.

To brahma the shakti to create; to Vishnu the shakti to protect; & to siva

the shakti to destroy-in this way devi gave her own shakti’s to the

trimurthis. accordingly brahma should Create, Vishnu should protect that

which brahma has created and when the time comes siva should destroy.

The trimurthis, having got the shakti’s from devi, should do the duty of

creation etc.,as per devi’s instructions. From this point of view the

trimurthis are not independent. Check 5th shloka in 1st dasakam & 7th

shlokam in 6th dashakam.

मान्या ििस्त्रभः खलु शतर्ो मे

स्याच्छस्त्रतहीनं सकलं विवनन्द्द्यम् ।

स्मरे त मां सन्ततमेिमुक्त्वा

प्रिापर्ामावसथ तां स्त्रिमूतीन् ॥ १०-६॥

maanyaa bhavadbhih' khalu shaktayo me

syaachchhaktiheenam sakalam vinindyam .

smareta maam santatamevamuktvaa

prasthaapayaamaasitha taamstrimoorteen .. 10-6..

6.You have to respect my Shakthis for without them everything will be

abusive/hateful. Always meditate on me. Saying like this She bid farewell

to those divine trinity

Devi continues: devi gave, Vishnu, siva and brahma, each of them, specific

responsibilities. To carry out these responsibilities devi has given them the

shaktis. They should carry out their duties by giving respect to these

shaktis. If disrespect is shown to those shaktis, they will leave that place

immediately. If the shakti goes then everything will come to a standstill-

eyes without the power to see, ears without the power to hear, is

fruitless. One should always remember the devi. Then all the shaktis will

be always with you. This order of devi should always be remembered. The

story of Shiva Vishnu and Brahma losing their power has been described

in chap 28 of this book.

नत्वा त्रर्स्ते िितीं वनिृत्ताः

पुंस्त्वं र्ता आरुरुहुवियमानम् ।

सद्यस्त्रस्तरोधाः स सुधासमुद्रो

द्वीपो विमानश्च वतरोििूिुः ॥ १०-७॥

natvaa trayaste bhavateem nivri'ttaah'

pumstvam gataa aaruruhurvimaanam .

sadyastirodhaah' sa sudhaasamudro

dveepo vimaanashcha tirobabhoovuh' .. 10-7..

7. All the three of them saluted her and returned. They who had again

turned into men, got onto the air vehicle; you (devi) immediately

disappeared from there; The ocean of nectar, Manidweepa and the air

vehicle also disappeared.

The trimurthi after saluting the devi who gave them her 3 shaktis,

returned. The moment they crossed the threshold of the entrance gate ,

they turned into men as before. We had mentioned in the 1st shloka

about them turning into ladies. The airplane was waiting for them outside

the entrance gate. The trimurthis got onto the airplane. The airplane took

off from there. The next instant everything disappeared- airplane was not

there, no devi, no ocean of nectar.

एकाणयिे पङ्कजसविधौ च

हतासुरे ते खलु तस्त्रििां सः ।

दृष्टं नु सत्यं वकमु िुस्त्रद्धमोहः

स्वप्नो नु वकं िेवत च न व्यजानन् ॥ १०-८॥

ekaarnave pankajasannidhau cha

hataasure te khalu tasthivaamsah' .

dri'sht'am nu satyam kimu buddhimohah'

svapno nu kim veti cha na vyajaanan .. 10-8..

8.They, who were standing in the vast ocean(in the water of deluge),

where they had punished the asuras, near the Lotus flower, were not

clearly knowing whether what had happened, was the truth, or weakness

of their intellect or a dream.

When the devi,the ocean of nectar and the airplane disappeared the

trimurthis were staying near the lotus flower-the same lotus flower where

brahma was seated! Not much time had passed after the destruction of

madhukaitabha by Vishnu. It was immediately after mahukaitabha was

killed rudra reached there. The airplane landing there, according to the

instruction of the devi the trimurthis climbing onto it, they seeing the

other trimurthi’s and other stories have been described in the 9th chapter.

Did the airplane actually come there? Did the trimurthis climb onto it? Did

they see the other trimurthi, ocean of nectar and devi?-they remember

seeing all this. What they saw was it a reality? Was it a hallucination? Or

was it a dream?-the trimurthis were unable to know.

ततिर्स्ते खलु सत्यलोक-

िैकुण्ठकैलासकृतावधिासाः ।

ब्रह्माण्डसृष्यावदषु दत्तवचत्ता-

स्त्वां सियशतामिजन्त दे वि ॥ १०-९॥

tatastrayaste khalu satyaloka-

vaikunt'hakailaasakri'taadhivaasaah' .

brahmaand'asri'sht'yaadishu dattachittaa-

stvaam sarvashaktaamabhajanta devi .. 10-9..

9.Oh Goddess! Afterwards, those three divine beings, living in Sathyaloka,

Vaikunta and Kailasa got engaged in creation, protecting and destruction,

of the universe, with full concentration, they always kept praying to the all

powerful you.

And also praying to you mother who had the form of all Sakthis.

The airplane journey, seeing bhuvaneshwari form of devi, was it a reality,

or was it a dream?-don’t know. whatever the trimurthis experienced devi’s

compassion, & majestic influence of devi. They became her great

devotees than before. Sitting in satyaloka brahma started to create the

universe; Vishnu sitting in vaikuntham went on protecting the creation;

seated in kailash rudra at the correct time annihilated. They got the

confidence to do their work by praying to the devi. Any work getting

done is due to the blessings of devi. Devi should be pleased for that.

सुधासमुद्रं तरलोवमयमालं

िानं मवणद्वीपमनोपमं ते ।

मञ्चे वनषण्ां िितीं च वचत्ते

पश्यावन ते दे वि नमः प्रसीद ॥ १०-१०ll

sudhaasamudram taralormimaalam

sthaanam manidveepamanopamam te .

manche nishannaam bhavateem cha chitte

pashyaani te devi namah' praseeda .. 10-10.

10. oh devi! I would like to see in my mind, the ocean of nectar where

tides would be always hitting the shores of Manidweepa, which is your

unmatched place of residence, and you sitting on your bedstead, My

salutations to you.

 The trimurthis seeing the devi and the the ocean of nectar might be

reality or a dream. I pray that may I always, see the devi who is a resident

of manidweepa and a panchbrahmaswaroopini, in my heart.

Thus ends chapter 10

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Devi Narayaniyam (sanskritdocuments.org)

Dasakam 10. Sakthi pradhanam –(Primacy to Shakthi)

Dasakam 10. Sakthi pradhanam –(Primacy   to Shakthi)

(As soon as the trinity enter her house   they all become females. They were three  Sakthi forms  of the divine  Parasakthi.  The Para sakthi then gave Saraswathi to Brahma, Lakshmi to  Lord Vishnu  and SAthi devi  to Lord Shiva.This again occurs   in chapters Ivand V of Book III  of the Devi Bhagawatham)

Translated  by

P.R.Ramachander

1.Thatho vimanaadh aja Vishnu Rudra,

Stavad gopura dwarya aaruhya sadhya,

Sthriya Kruthaa   devi thwechayaiva,

SA vismayaastha nikatam  sameeyu.

1.Oh Goddess   , afterwards  Brahma, Vishnu  ,

And Rudra got down from the air vehicle,

And as soon as  they got down near  your tower gate,

With your  desire became ladies ,

And with great  wonder   came  near you.

2.Krutha pranaama sthava   pada yugma ,

Nakheshu viswam   prathi bimbitham they,

Vilokya saascharyamamogha vaagbhi,

Prudhak prudhak  thustuvarambike  THwaam.

2.They saw that  the entire universe  was getting reflected,

In the nail  of your feet, when they    saluted you,

And were greatly surprised   and Oh mother  they  ,

Individually  prayed to you  using remarkably    great words.

3, Nuthi prasanna   nija sarga sakthim,

Maha  saraswathya abhidhamajaaya,

Rakshartha sakthim  haraye mahaala-,

Kshmyaakhyam   cha leelaa nirathe dhadhaadha

3.Oh Goddess   who is always engaged   in sports,

Became happy  on hearing   their prayers   and you gave,

Your  own creative power  called Saraswathi   to Lord Brahma,

And  your own protective  power called Mahalakshmi   to Lord Vishnu

4. Gaurim  maha kalyaabhidhaam  cha    dathwa a,

SAmhara  sakthim  gireesaaya   matha  ,

Navaksharam  mantharamudheerayanthi,

Badhanjalim sthaan  smitha poorvaMathdha

4.Oh mother then   you gave  Gowri   , who is,

Your power of destruction  to Lord Shiva,

And you told    all of them who were standing ,

With  folded hands   and  were chanting Navakshara mAnthra.

5.Brahan hare rudra madheeya   sakthi,

Thrayena dathena  sukham bavantha,

Brahmanda sarga sdhithi samharatheescha,

Kurvanthu may   sasanayaa   vineethaa.

5.Hey Brahma  , Hey  Vishnu   , Hey Lord shiva,

Obeying my orders , all the three  of you,

Along with three  Sakthis   that you got now,

Start looking after creation, upkeep,

 And destruction  of this universe

6.Manyaa bavaddhi khalu sakthayo may,

Syaath  sakthi heenam   sakalam  vinindhyam,

Smaretha maam   santhathamevamukthvaa,

Prasthapayaamasidha thaam strimoorthin.

6.You have to  respect  my   Sakthis  for without,

Them   ,  everything    will get   a bad name  ,

Always meditate  on me, saying like this,

She bid farewell   to those divine  trinity

7.Nathwaa thrayasthe bhavathim nivruthaa,

Pumsthwam   gathaa  aaroruhur  vimanam,

SAdhya sthrirodha sa sudha samudhro,

Dweebho b vimanascha   thiro babhoovu

7. All the three of them saluted  her and took leave,

They who again became males  got in to the air vehicle,

And immediately    disappeared   from there and,

The ocean of nectar , Manidweepa and air vehicle   disappeared..

8.Yekarnave   pankaja sannidhou  cha,

Hathasure   they khalu   thasdhivamsa,

Drusham  nu sathyam   kimu budhi moha,

Swapno   nu kim vethi  cha na vyajaanan,

8.They who were standing in the water of deluge,

Near the lotus flower  , where  they killed the Rakshasas,

Were not  clearly kowing  whether   what had happened,

Was truth  , weakness of their intellect or a dream.

9.THathsthrayasthe   khalu  sathya loka,

Vaikunta kailasa kruthadhivasaa,

BRahmanda srutyaadhishu  datha    chitha,

Sthvaam   sarva  sakthamabajantha devi

9.Oh Goddess   afterwards  those three   started  living,

In Sathya loka, Vaikunta    and Kailasa and started,

Getting engaged in creation, upkeep   and destruction,

And also praying   you mother  who  had the form of all Sakthis.

10.Sudha samudram   taralormamalam,

Sthanam  mani dweepa manopamam they,

Manche nishannam   bhavathim na    chithe,

Pasyaani   thry devi nama praseedha

10. I would  like   to see in my mind , the ocean of nectar,

Where  tides would   be always   beating, Manidweepa,

Which is your  unmatched   place  of residence,

And you    sitting  on your cushions,My salutations to you.

25 panchavimshadashakah' - mahaasarasvatyavataarah' २५ पञ्चव िंशदशकः - महासरस्वत्य तारः (shumbhadhi vadham)

 २५ पञ्चव िंशदशकः - महासरस्वत्य तारः (shumbhadhi vadham)

25 panchavimshadashakah' - mahaasarasvatyavataarah'

Incarnation as Goddess Saraswathi (Killing of Shumbha and others.)

(The devas lost interest in worshipping you. Shumbha and Nishumbha got a

boon from Brahma that only females can kill them. They conquered Indra’s

world. Devas as per advice of Brahaspathi, started praying to you. Goddess

Parvathy came before them. From her body cell(kosa) you arose with a name

of Mahasaraswathi. Shumbha sent marriage proposals to you with various

messengers. When you gave negative answers they became very angry. Crores

of Sakthis arose from Brahma and others and fought. Kali came and drank

every drop of blood that fell from body of Raktha Bheeja. You cut off head of

Nishumbha and Shumbha. The devas praised you. This story is given in

chapters 21- 29 of book 5 of Devi Bhagawatham.)

In days of yore, there were two very powerful demons Śumbha and Niśumbha;

they were two brothers, strong heroes and invulnerable by the male persons.

Those two wicked Asuras were surrounded with numerable Dānavas; they

always tormented the Devas. Then the Goddess Ambikā, for the good of the

Devas, killed Śumbha and Niśumbha with all their attendants in a very dreadful

battle. In the battlefield the Devī killed their main assistants Chaṇḍa Muṇḍa and

the exceedingly terrible Rakta Bīja and Dhumralochana. When the Devī

destroyed those Dānavas, the Devas became fearless; the Devas then went to

the beautiful Sumeru mountain and praised Her and chanted hymns to Her.

अथामरााः शत्रुविनाशतृप्त-

आविराय भक्त्या भित ीं भजन्ताः ।

मन्द भिद्भक्तिहृदाः क्रमेण

पुनि दै त्यावभभिीं सम युाः ॥ २५-१॥

athaamaraah' shatruvinaashatri'pta-

ashchiraaya bhaktyaa bhavateem bhajantah' .

mandeebhavadbhaktihri'dah' kramena

punashcha daityaabhibhavam sameeyuh' .. 25-1..

1.The devas satisfied with destruction of their enemies spent several years in

praying to you with devotion. Over time their devotion started to reduce. And

again troubles started arising from the asuras.

After the killing of mahishasura, for many years everybody lived in peace. They

lived by praying to the devi. Those days they did not experience any troubles

from anywhere. Over a period of time their devotion towards devi started to

reduce. And the problems from the asuras also started.

सुम्भो वनसुम्भि सहोदरौ स्ैाः

प्रसावदतात्पद्मभिात्तपोवभाः ।

स्त्र मात्रिध्यत्वमिाप्य दे िान्

वजत्वा रणे ऽध्यूषतु रैन्द्रलोकम् ॥ २५-२॥

sumbho nisumbhashcha sahodarau svaih'

prasaaditaatpadmabhavaattapobhih'.

streemaatravadhyatvamavaapya devaan

jitvaa rane'dhyooshaturaindralokam .. 25-2..

2.The brothers Shumbha and NIshmbha due to their penance pleased Lord

Brahma and got a boon, that they could be killed only by a woman. Won a war

against the devas, and started living in Indra’s world.

The story of how the devas were troubled by the asuras, starts.

Brothers shumbha and nishumbha(asuras) lived in the nether world. They with

long and severe penance made brahma happy. They wanted a boon where

death will never come to them. Brahma very firmly said that he cannot give

that boon. So they asked that they should not be killed by any man(male

gender). Brahma granted them that boon. Women (female gender) are

considered to be weak. Because of which they assumed that nobody can kill

them. They got into heaven. The devas tried to fight with them-but they were

defeated. They deserted the world of heavens and ran away. Shumbha and

nishumbha started to rule heavens. Like this many years passed by.

भ्रष्टवियस्ते तु गुरूपदे शाद्

वहमाविमाप्ता नुनुिुाः सुरास्त्वाम् ।

तेषाीं पुरिाविसुताऽऽविरास त्

स्नातुीं गता सा वकल दे िनद्याम् ॥ २५-३॥

bhrasht'ashriyaste tu guroopadeshaadd

himaadrimaaptaa nunuvuh' suraastvaam .

teshaam purashchaadrisutaaviraaseet

snaatum gataa saa kila devanadyaam .. 25-3..

3.The devas who lost all their prosperity according to the advice of their Guru,

went to the Himalayas, And started praying to you. Goddess Parvathi

appeared before them when she was going to bathe in the ganges.

After roaming around here and there, the devas went to their guru Brihaspati.

Got a solution as to how to get back heaven. Brihaspati advised them to pray

to Devi. Hence, the devas went to the Himalayas and started to pray to the

devi. Devi Parvathy appeared before them-in the attire that she wears when

she goes to bathe in the ganges. The devas payed respect to her.

तद्दे हकोशात्त्वमजा प्रजाता

यताः प्रवसद्धा खलु कौवशक वत ।

महासरस्त्यवभधाीं दधाना

त्वीं राजस शक्तिररत ययसे च ॥ २५-४॥

taddehakoshaattvamajaa prajaataa

yatah' prasiddhaa khalu kaushikeeti .

mahaasarasvatyabhidhaam dadhaanaa

tvam raajaseeshaktiriteeryase cha .. 25-4..

4.You who do not have birth, from the cell(kosa) of that body, of that Goddess

was born the famous Kaushiki and whose other name is Saraswathi, and is full

of rajo guna

There arose a very beautiful devi from the cells of devi Parvathi. This devi is

known to us as kaushiki. Another name for devi is saraswati.

When the tormented Devas praised thus, the Devī created from Her body

another supremely beautiful form. This created form, the Ambikā Devī, became

known in all the worlds as Kauśikī, as She came out of the physical sheath of

the Devī Parvatī. When Kauśikī was created out of the body of Parvatī, the

Parvatī’s body became transformed and turned out into a black colour and

became known as KāIikā. Her terrible black appearance, when beheld,

increases the terror even of the Daityas.

वहमाविशृङ्गेषु मनोहराङ्ग

वसींहावधरूढा मृदुगानलोला ।

िोत्रावण नेत्राण्यवप दे हभाजाीं

चकवषयथाष्टादशबाहुयुिा ॥ २५-५॥

himaadrishri'ngeshu manoharaangee

simhaadhirood'haa mri'dugaanalolaa .

shrotraani netraanyapi dehabhaajaam

chakarshithaasht'aadashabaahuyuktaa .. 25-5..

5. You who were wandering on the peaks of Himalayas riding gracefully on a

lion, singing softly to yourself, and who had eighteen hands attracted the ears

and eyes of all people.

The 18 handed kaushiki, singing and riding on a lion, roamed around the

peaks of the Himalayas. Devi impressed and captivated everyone with her

beauty-their ears were satisfied by her soulful singing. Even the birds and the

animals were wonderstruck on seeing the devi and hearing her music. So

captivating was devi’s form and singing.

Devī Bhagavatī, elated with pride, mounted on a lion and, taking Kālikā with

Her, entered into the city of Śumbha, the enemy of the gods. Ambikā went to a

garden adjoining the city accompanied by Kālikā, and began to sing in such a

sweet melodious tune that enchants even the God of Love, who fascinates the

whole world. What more can be said than the fact that, hearing that sweet

melodious song, the birds and beasts became enchanted; the Devas then

began to feel much pleasure from the Sky.

विज्ञाय सुम्भाः वकल दू तिाक्यात्

त्वाीं मोहनाङ्ग ीं दवयताीं वचक षुयाः ।

त्वदक्तन्तके प्रेषयवतस्म दू तान्

एकैकशाः वस्नग्धिचोविलासान् ॥ २५-६॥

vijnyaaya sumbhah' kila dootavaakyaat

tvaam mohanaangeem dayitaam chikeershuh' .

tvadantike preshayatisma dootaan

ekaikashah' snigdhavachovilaasaan .. 25-6..

6.From the words of his messengers Shumbha understood that you were very

pretty. He wished to make you his wife. So he sent messengers, one after

another, who were very good in the act of convincing, with the use of words.

Shumbhas messengers happened to see the beauty who was singing and

roaming around the mountains. They conveyed the information to shumbha.

Shumbha had brought all the special things in the world under his control.

Messengers were asking why shumbha was bringing this beautiful lady under

his control. On hearing this shumbha sent messengers like sugreeva and

others to devi. Entice the devi with good words and bring her to me-this was

shumbhas orders.

On approaching towards the lord of the Daityas sitting in his room, they

bowed down and told thus in a sweet voice :-- "O King! Here has come from

the Himālayās a woman accidentally, mounted on a lion; Her limbs are shining

with all good signs so much so that even the God of love would be enchanted

by Her sight. Nowhere, in the Devalokas, the Gandarbha Lokas or in this earth

can be found such a beautiful lady; we never saw nor heard about such a lady

before. O King! That lady is singing so beautifully and pleasingly to all that

even the deer are standing motionless by Her side enchanted, as it were, by

Her melodious voice. O King! That Lady is fit for you; therefore determine first

whose daughter is this lady, what for she has come there and then marry Her.

Know this as certain that such a beautiful lady is not to be found anywhere in

this world. Therefore do you bring Her to your house and marry Her. O Lord of

men! You have acquired all the gems and jewels of the Devas; why not, then,

accept this Gem in the form of a lady? O King! You have taken by force the

exquisitely beautiful Airāvata elephant of Indra, the Pārijāta Tree, the seven

faced horse Uccaiśravā, and many other jewels. You have acquired by your

might the Prince of Jewels, the celestial car of the Creator Brahmā, ensigned by

the emblematic Swan. You have dispossessed Kuvera of his treasure of the

value of a Padma (one thousand billion) and Varuṇa, the God of oceans, of his

white umbrella. O King! When Varuṇa was defeated, your brother Niśumbha

took perforce his Pāśa weapon. O King! The Great Ocean gave you, out of

terror, various jewels and honoured you by presenting a garland of lotuses

which never fade away. What more can be said than the fact that you have

conquered the Death and took away His force and that you have easily

conquered Yama, the God of Death and have taken from Him His horrible

staff. O King! You have brought that Heavenly cow which came out when the

ocean was churned; that cow is still with you; what more to say than that

Menakā and other Apsarās are under your control. Thus you have got by your

strength all the jewels. Why, then, are you not taking this exquisitely beautiful

lady, the Prince of Jewels, amongst women. O King! All the jewels in your

house, will serve their real purpose, no doubt, then and then only when they

will shine with this queen of jewels, this Lady. O Lord of the Daityas! There

cannot be seen in all the Trilokas such a Beautiful Lady as this that I have now

described before you. Therefore bring this Beautiful Lady quickly and accept

Her as your wife. Hearing thus the sweet words of Chaṇḍa and Muṇḍa, Śumbha

spoke gladly to Sugrīva who was close by :-- “Go, Sugrīva, do my messenger’s

work; you are well skilled in these things. Speak so that the Beautiful Lady of

thin waist may come over to me. Those who are well versed in the science of

amorous love declare that only two methods are to be adopted by the clever

persons towards the female sex :-- (1) conciliation and gentle words and (2)

gifts and presents. For if the policy of division or sowing dissensions be

applied, then hypocrisy is shewn and that means the improper manifestation

of love sentiment; whereas if chastisement be applied then the love sentiment

becomes interrupted. Therefore, the wise have condemned these as corrupt

means. O Messenger! Where is that woman who does not come round excited

with passion when good and sweet words are spoken to her in accordance

with the Śama and Dāna methods?”

त्वाीं प्राप्य ते कावलकया समेताम्

एकैकशाः सुम्भगुणान् प्रभाष्य ।

पत्न भिास्येवत कृतोपदे शा-

स्तत्प्रावतकुल्यात्कुवपता बभूिुाः ॥ २५-७॥

tvaam praapya te kaalikayaa sametaam

ekaikashah' sumbhagunaan prabhaashya .

patnee bhavaasyeti kri'topadeshaa-

statpraatikulyaatkupitaa babhoovuh' .. 25-7..

7.Each one of them, met you one by one, you who was with a power called

Kalika, and started singing and praising about the qualities Of Shumbha. They

also advised you to become his wife. They got angry with you when you

were against it.

Sugreeva attempted to entice the devi towards shumbha by using nice words.

For that he glorified shumbha’s good qualities. Devi rebelled. “asuras should

live in the netherworld and the devas should reside in heaven. This is an

ancient rule. Whatever comforts are there in heaven are there in the

netherworld also. By capturing heavens the asuras have gone against this rule,

this is not right. Immediately leave the heavens to the devas. The asuras should

shift to the nether world. Everybody can live happily there. If you are not ready

for that, be ready to fight a war. And if you fight the war shumbha and

nishumbha and others will defeated royally”. Sugreeva returned and conveyed

the message to shumbha and nishumbha.

Kalikka-a very frightening form that was generated along with kaushiki devi.

सुम्भाज्ञया धूम्रविलोचनाख्यो

रणोद्यताः कावलकया हतोऽभूत् ।

चण्डीं च मुण्डीं च वनहत्य काल

त्वत्फालजा तिुवधरीं पपौ च ॥ २५-८॥

sumbhaajnyayaa dhoomravilochanaakhyo

ranodyatah' kaalikayaa hato'bhoot .

chand'am cha mund'am cha nihatya kaalee

tvatphaalajaa tadrudhiram papau cha .. 25-8..

8.An Asura called Dhoomralochana as per orders of Shumbha came ready for a

war with you and was killed by Kalika. Afterwards Kali, who was born out of

your forehead, killed Chanda and Munda and drank their blood.

Shumbha 1st sent an asura named dhoomralochana to fight with the devi. Try

to entice the devi and bring her to me by sweet talking to her. If that is not

possible fight with the devi and bring her to me-this was shumbha’s order.

Dhumralochana followed shumbha’s order. But, the frightful kalikka killed all of

shumbha’s asura messengers. A very angry dhumralochana got ready to fight

the war. Kalikka killed that asura also.

On knowing about this, shumbha sent the asuras chanda and munda together.

They did the same thing that dhumralochan did. A very terrible war waged

between Chanda and munda and devi Ambika. At the peak of the war, from

devi’s forehead a very frightening form of devi emerged-the devi was named

kali. Kali killed chanda and munda and drank their blood.

Muṇḍa, exceedingly terrible, came up to the field, taking with him his army and

becoming impatient with anger began to shoot arrows. Seeing that multitude

of arrows, Ambikā got very angry; out of Her frowny look, Her eyebrows

became crooked, Her face became black, and Her eyes turned red like Kadalī

flowers; at this time suddenly came out of Her forehead Kālī. Wearing the

tiger’s skin, cruel, covering Her body with elephant’s skin, wearing a garland of

skulls, terrible, with a belly like a well dried up, mouth wide open, with a wide

waist, lip hanging loosely, with axe, noose, Śiva’s weapon, in Her hands, She

looked very terrible like the Night of Dissolution. She began to lick frequently

and forcibly dashed into the Dānava army and began to destroy it. She angrily

began to take the powerful Dānavas by Her arms and pouring them into Her

mouth crushed them with Her teeth. Taking the elephants with bells by Her

own power in Her hands She put them all into Her mouth and swallowed them

all with their riders and began to laugh hoarsely. Thus camels, horses and

charioteers with chariots all She put into Her mouth and began to chew them

all grimly. Seeing that the forces were being thus destroyed, the two great

warriors Caṇḍa and Muṇḍa began to shoot arrows after arrows without

intermission and covered the Devī with them. Caṇḍa hurled the Sudarṣan-like

disc, lustrous like the Sun, with great force against the Devī, and frequently

shouted thundering cries. Seeing him roaring and the lustrous disc coming

towards Her like another sun, She shot at him arrows sharpened on stones so

that the warrior Caṇḍa became overpowered by them and lay down senseless

on the ground. The powerful Muṇḍa seeing his brother unconscious became

very much distressed with grief; but he got angry and began to shoot arrows

immediately on the Devī. Caṇḍikā Devī hurled the weapon named Īṣikā and

thus cut off to pieces all the dreadful arrows of Muṇḍa in a moment and shot

Ardha Candra (semi-circular) arrow at him. With this arrow the powerful Asura

was deprived of his pride and made to lie down unconscious on the earth.

Muṇḍa thus lying on the ground, a great uproar arose amidst the army of the

Dānavas; and the Devas became delighted in the sky. In the meanwhile Chaṇḍa

became conscious and taking a very heavy club hurled it violently on the right

hand of Kālikā. Kālikā rendered that blow useless and instantly tied down that

Asura by Her Pāsha weapon, purified by Mantras. Muṇḍa again rose up, and,

seeing his brother in that fastened condition, came to the front well armoured

and with an exceedingly strong weapon called Śakti. Seeing the Asura coming,

She instantly fastened him down like his brother.

Taking the powerful Chaṇḍa and Muṇḍa like hares and laughing wildly, Kālī

went to Ambikā, and said :-- “I have brought the two beasts very auspicious as

offerings in this sacrificial war. Kindly accept these.”

Seeing the two Dānavas brought, as if they were the two wolves, Ambikā told

her sweetly :-- O you who is fond of war! you are very wise; so do not commit

the act of envy nor should you leave them; think over the purport of my

words and know that it is your duty to bring the Devī’s work to a successful

issue.

Hearing thus the words of Ambikā, Kālikā spoke to Her again :-- “In this war-

sacrifice there is this axe which is like a sacrificial post; I will offer these two as

victims to your sacrifice. Thus no act of envy will be committed (i.e., killing in a

sacrifice is not considered as envy).” Thus saying, the Kālikā Devī cut off their

heads with great force and gladly drank their blood.

Thus seeing the two Asuras killed, Ambikā said gladly :-- you have done the

service to the gods; so I will give you an excellent boon. O Kālikā! As you have

killed Chaṇḍa and Muṇḍa, henceforth you will be renowned in this world as

Chāmuṇḍā.

चामुक्तण्डकेवत प्रवथता तताः सा

त्वाीं रिब जोऽध युयुत्सुराप ।

यििवबन्दू द्भिरिब ज-

सङ्घैजयगद्व्याप्तमभूदशेषम् ॥ २५-९॥

chaamund'iketi prathitaa tatah' saa

tvaam raktabeejo'dha yuyutsuraapa .

yadraktabindoodbhavaraktabeeja-

sanghairjagadvyaaptamabhoodashesham .. 25-9..

9.From that day that Goddess became well known as Chamundika. Later

Rakthabheeja came ready to fight war with you and the hoard of Raktha

Beejas that were born from each drop of his blood , filled up the world.

Because she drank the blood of chanda and munda, kalikka became famous by

the name chamunda. Afterward on the orders of shumbha, another asura

named raktabeeja, came ready to fight the war. A terrible war took place

between devi and raktabeeja. If a drop of blood of raktabeeja falls on the

ground, then from each droplet a new raktabeeja is formed-he had such a

boon. During the war between devi and raktabeeja, raktabeeja’s blood flowed

in the ground. And new new raktabeejas were born. The world was filled with

rakta beejas.

AN extraordinary boon that was given by Mahādeva, the God of gods, to the

great warrior, Raktabīja. Whenever a drop of blood from the body of that great

warrior will drop on the surface of the earth, immediately will arise

innumerable Dānavas, equal in form and power to him; thus the Deva Rudra

granted the Demon the wonderful boon. Thus elated with the boon, he

entered into the battlefield with great force in order to kill Kālikā with Ambikā

Devī. Seeing the Vaiṣṇavī Śakti, lotus-eyed, seated on the bird Garuḍa, the

Demon struck Her with a violent weapon (named Śakti). She then baffled the

weapon by Her club and hurled Sudarśana disc on the great Asura Raktabīja.

Thus struck by the disc, blood began to ooze out from his body as the red

stream of soft red sandstone comes out of a mountain-top. Wherever on the

surface of the earth drops of blood fell from his body, then and there sprang

out thousands and thousands of demons like him. Indrāṇi, the wife of Indra,

became very angry and struck the terrible Raktabīja with his thunderbolt.

Streams of blood then began to ooze out from his body. No sooner the drops

of blood fell from the Demon’s body, than were instantaneously born from the

blood many powerful Asuras, of similar forms, having similar weapons and

hard to be conquered in battle. Brahmāṇī then becoming enraged struck at

him with the staff of Brahmā with greater force. Māheśvarī rent the Dānava

asunder by striking him with Her trident. Nāra Simhī pierced the Asura with

Her nails; Vārāhī struck at him with Her teeth. Then the Dānava becoming

angry shot at them all with sharpened arrows and pierced them all. Thus when

the Mātrikā Devīs were pierced by the club and other various weapons of that

great Asura, they got very angry and pierced the Dānavas in return with shots

of arrows. Kaumārī, too, struck at his breast with Her weapon, named Śakti. The

Dānavas then got angry and hurled on them multitude of arrows and began to

pierce them. O King! The Caṇḍikā Devī, getting angry, cut off his weapons into

pieces and shot violently at him other arrows. O King! Thus struck by severe

blows, when blood began to flow in profuse quantities from his body,

thousands and thousands of Dānavas resembling Raktabīja sprang out

instantly from it. So much so, that the heavens were all covered over with

Raktabījas that sprang up from the blood. They all covered all over their bodies

with coats of armour, began to fight terribly with weapons in their hands. Then

the Devas, seeing that the innumerable Raktavījas were striking the Devī,

became very much frightened and were distressed with sorrow. They began to

talk with each other with sorrowful countenances that thousands and

thousands of huge bodied warriors were springing from the blood. These were

all very powerful; so how could they be destroyed! In this battlefield there

were now left only the Mātrikās, Kālikā, and Caṇḍikā. It would be certainly

extremely difficult for them to conquer all these Dānavas. And if at that

moment, Śumbha and Niśumbha were to join them with his army, certainly a

great catastrophe would occur.

ब्रह्मेन्द्रपाश्यावदकदे िशक्ति-

कोट्यो रणीं चक्रुररावतसङ्घैाः ।

तत्सङ्गरीं िणयवयतुीं न शिाः

सहस्रवजह्वोऽवप पु नाः वकमन्ये ॥ २५-१०॥

Brahmendrapaashyaadikadevashakti-

kot'yo ranam chakruraraatisanghaih' .

tatsangaram varnayitum na shaktah'

sahasrajihvo'pi punah' kimanye .. 25-10..

10. The crores of powers from, Brahma, Indra, Varuna and others fought with

the enemies. That war cannot be described even by the thousand toungued

one. How can others do it!

When the entire world was filled with raktabeejas, then brahma and the other

devas, brought out their respective powers. Brahma’s power brahmaani; indra’s

indraani; varuna’s vaaruni. In this way all the devas gave a form to their

respective powers. They provided these shakti forms with their weapons also.

The power of brahmaani rode a swan and carried a kamandalu. The power of

Indraani carried the thunderbold and rode on the elephant airavat. The shakti

of vaaruni had a rope as her weapon. Like this, the terrible war that was fought

between all the forms of the power of the devas and all the raktabeejas,

cannot be described by anyone. Even the 1000 tongued Anantha cannot do it.

Then how can others describe it.

Vaiṣṇavī Śakti, lotus-eyed, seated on the bird Garuḍa, the Demon struck Her

with a violent weapon (named Śakti). She then baffled the weapon by Her club

and hurled Sudarśana disc on the great Asura Raktabīja. Thus struck by the

disc, blood began to ooze out from his body as the red stream of soft red

sandstone comes out of a mountain-top. Wherever on the surface of the earth

drops of blood fell from his body, then and there sprang out thousands and

thousands of demons like him. Indrāṇi, the wife of Indra, became very angry

and struck the terrible Raktabīja with his thunderbolt. Streams of blood then

began to ooze out from his body. No sooner the drops of blood fell from the

Demon’s body, than were instantaneously born from the blood many powerful

Asuras, of similar forms, having similar weapons and hard to be conquered in

battle. Brahmāṇī then becoming enraged struck at him with the staff of Brahmā

with greater force. Māheśvarī rent the Dānava asunder by striking him with Her

trident. Nāra Simhī pierced the Asura with Her nails; Vārāhī struck at him with

Her teeth. Then the Dānava becoming angry shot at them all with sharpened

arrows and pierced them all. Thus when the Mātrikā Devīs were pierced by the

club and other various weapons of that great Asura, they got very angry and

pierced the Dānavas in return with shots of arrows. Kaumārī, too, struck at his

breast with Her weapon, named Śakti. The Dānavas then got angry and hurled

on them multitude of arrows and began to pierce them. O King! The Caṇḍikā

Devī, getting angry, cut off his weapons into pieces and shot violently at him

other arrows. O King! Thus struck by severe blows, when blood began to flow

in profuse quantities from his body, thousands and thousands of Dānavas

resembling Raktabīja sprang out instantly from it. So much so, that the

heavens were all covered over with Raktabījas that sprang up from the blood.

They all covered all over their bodies with coats of armour, began to fight

terribly with weapons in their hands.

रणेऽवतघोरे वििृतानना सा

काल स्वजह्वाीं खलु चालयन्त ।

त्वच्छस्त्रकृत्ताक्तखलरिब ज-

रिीं पपौ गजयनभ तदै त्या ॥ २५-११॥

rane'tighore vivri'taananaa saa

kaalee svajihvaam khalu chaalayantee .

tvachchhastrakri'ttaakhilaraktabeeja-

raktam papau garjanabheetadaityaa .. 25-11..

11.When the war became very fierce, that Kali went with a open mouth &

shaking her tongue and scaring those asuras and drank all the blood that

fell when the necks of asuras were cut.

It was mentioned earlier about the terrible war that took place between all the

power forms of the devas and the raktabeejas. Devi told kali of her wish to

stop this war. Kali opened her mouth and stuck her tongue out. Devi took each

raktabeeja, cut off its neck, and allowed the blood to flow into kali’s mouth. In

this way, one by one, the raktabeejas were killed. Kali drank the blood of all the

raktabeejas. Inthis way all the raktabeejas were killed. Only if raktabeejas blood

fall on the ground. Will a new rakta beeja sprout up. Understanding this, devi

acted accordingly. Kali got intoxicated by drinking all the blood of raktabeeja,

and kept roaring. This war with raktabeeja that was fought as an incarnation of

maha sarawati, was the most terrible one.

Ambikā Devī said to the lotus-eyed Kālī :-- “O Cāmuṇḍā! Open out your mouth

quickly, and no sooner I strike Raktabīja with weapons, you would drink off the

blood as fast as it runs out of his body. Instantly I will kill those Dānavas

sprung from the blood with sharpened arrows, clubs, swords and Muṣalas; and

you would then be able to devour them all at your will, and, then, roam in this

field as you like. O Large-eyed One! You would drink off all the jets of blood in

such a way that not a drop of it escapes and falls on the ground. And then

when they will all be devoured, no more Dānavas would be able to spring.

Thus they will surely be extirpated; otherwise they will never be destroyed. Let

me begin to strike blows after blows on Raktabīja and you better drink off

quickly all the blood, being intent on destroying the forces. O Camuṇḍe! Thus,

the Dānavas being all exterminated,

The Cāmuṇḍā Devī, of furious strength, hearing thus the Devī’s words began to

drink the jets of blood coming out of the body of Raktabīja. The Devī Ambikā

began to cut the Demon’s body into pieces and Cāmuṇḍā, of thin belly, went

on devouring them. Then Raktabīja, becoming angry, struck Cāmuṇḍā with his

club. But though She was thus hurt severely, She drank off the blood and then

devoured all the limbs thereof. O King! Thus Kālikā Devī drank off the blood of

all other powerful wicked Dānava Raktabījas that sprang out of the blood.

Ambikā thus destroyed them. Thus, all the Dānavas, created out of the blood

were devoured; then, there was left, lastly, the real Raktabīja. Ambikā Devī then

cut him asunder into pieces by Her axe and thus killed him.

There was once a very powerful demon known as Rakta Beej who had acquired

a boon that he could duplicate himself as soon as his drop of blood touched

the Earth. Due to this boon, the Gods were unable to bring the notorious

demon under control. Hence, Shakti in the form of Goddess Durga was

summoned to kill the demon.

Armed with all the weapons, the Goddess charged at the demon. But as soon

as She wounded him with Her sword and his blood fell on Earth, the demon

kept on multiplying. Huge armies of Rakta Beej were formed by the puddles of

blood which fell on Earth. Enraged by this, the Devi took the fierce form of Kali.

Then She went on to destroy the demon with sword in Her hand. She would

slay each demon and drink his blood immediately. Soon She finished the

whole army of Rakta Beej and only the real Rakta Beej was left. Then She slay

him and drank all his blood till he fell down lifeless.

It is said that the Goddess became mad with blood lust after this incident. She

started dancing the dance of destruction and forgot that She had already

killed the demon. She kept on slaying the innocent after that. Seeing this, the

Gods became extremely worried and approached Lord Shiva for help. Only

Shiva had the power to stop Kali at this stage.

So, Lord Shiva went and lay down among the corpses where the Goddess was

dancing. Accidentally, Kali stepped on Shiva and soon She realised Her

mistake. It is then Her tongue immediately came out of embarrassment and

She calmed down. She was ashamed that Her blood lust had prevented Her

from recognizing Her own husband. Thus, She came back to Her original form

and the destruction was stopped.

Shiva lying at Kali's feet also symbolises the supremacy of Nature over man. It

clearly shows that without Kali or Shakti even a powerful force like Lord Shiva

is inert. Hence, Kali is shown as stepping on Shiva's chest.

त्वया वनसुम्भस्य श रो वनकृत्तीं

सुम्भस्य तत्कावलकयाऽवप चान्ते ।

अन्येऽसुरास्त्वाीं वशरसा प्रणम्य

पातालमापुस्त्वदनु ग्रहे ण ॥ २५-१२॥

tvayaa nisumbhasya sheero nikri'ttam

sumbhasya tatkaalikayaa'pi chaante .

anye'suraastvaam shirasaa pranamya

paataalamaapustvadanugrahena .. 25-12..

12.You cut the head of Nishumba and made it fall, And Kalika cut off the

head of Shumbha and at the end other asuras bowed and saluted your feet,

And with your blessings reached the Patala world.

After the death of raktabeeja in the war, it was nishumba’s who came into the

battlefield. Kaushiki devi killed nishumbha. Finally shumbha reached the

battlefield. Kalikka who killed dhumralochan killed shumbha also. There

remained a lot of asuras. They prayed to devi. With the blessings of devi they

lived happily in the nether world.

हतेषु दे िा ररपुषु प्रणम्य

त्वाीं तुष्टु िुाः स्गयमगुाः पुनि ।

ते पूियिद्यज्ञहविहय रन्तो

भूमाििषयन् जहृषु ि मत्याय ाः ॥ २५-१३॥

hateshu devaa ripushu pranamya

tvaam tusht'uvuh' svargamaguh' punashcha .

te poorvavadyajnyahavirharanto

bhoomaavavarshan jahri'shushcha martyaah' .. 25-13..

13.After all their enemies were killed the devas saluted you, praised you and

went back to their heavens. Later, like before began to receive their share in

Yajnas and caused rain to fall on the earth and human beings became

extremely happy.

on the death of their enemies, the asuras, the devas, saluted and praised devi.

With the blessings of devi they got back heaven. All the offerings that were

given during a yagna, which asuras had grabbed, also they were able to

partake. They showered the earth with rains. Humans also were very happy.

Durga saptashati has a stotram named devi mahatmyam, where the 3

incarnations of devi has been described-mahakali, Mahalakshmi,

mahasaraswati. What has been described briefly in devi mahatmyam, has

been described in detail in devi bhagavatham. In skanda 5, 9 chapters-20-

28-the story of shumbha and nishumbha has been described.

मातमयद ये हृवद सक्तन्त दम्भ-

दपाय वभमानाद्यसुरा बवलष्ााः ।

वनहत्य तान् दे ह्यभयीं सुखीं च

त्वमेि माता मम ते नमोऽस्तु ॥ २५-१४॥

maatarmadeeye hri'di santi dambha-

darpaabhimaanaadyasuraa balisht'haah' .

nihatya taan dehyabhayam sukham cha

tvameva maataa mama te namo'stu .. 25-14..

14.Oh mother, in my mind lives the three strong asuras called deceit

arrogance and pride. Please kill them and grant me protection and happiness.

You are my mother! I salute you.

Deceit, conceit and pride are all parts of arrogance. All these are equivalent to

asuras of our mind. In the 16th chapter of the bhagavath Gita, it is said that

deceit, etc are all the possession of asuras. They make a person weak. Only

devi can destroy them. Fearlessness and purity of mind are the possession of

devi according to bhagavath gita. We need devi’s blessings and compassion to

remove the asurian characters like deceit, pride etc and to replace with devi

possession of fearlessness. For that the poet prays to devi. The poet hopes that

he can gain all these from devi who is like a mother to him.

Thus ends the 25th chapter

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.