The Glory of the Goddess-Devi Mahatmyam

Thus Rishi Medha narrates the glory of the Goddess –Devi Mahatmyam to king Suratha and merchant Samadhi.

Chapter 1

A virtues king Suratha who protected his people treating them as his own children was defeated in a battle.  He was again attacked by more powerful enemy and lost his army and kingdom.  Also his wicked ministers robbed his treasury.

The bereft king wanders alone on a horseback into a dense forest.  There he comes to the hermitage of sage Medha.  

Overcome by a deep sense of attachment the king thought, “I do not know whether my palace is being guarded righteously or not.  My kingdom is ruled righteously or not.  Those who were in my service, now render service to the wicked king.  The treasures which I gathered with great difficulty would be squandered by the spendthrifts addicted to lavish expenditures and so on”.

Near the hermitage the king saw a person and asked him: “Who are you? What is the reason for your coming here?  You appear as if you are suffering with grief and depressed mind.  What could be the reason?”

The person respectfully replied to the king.  “I am a merchant and my name is Samadhi.  My unworthy sons and wife, through greed for my wealth drove me out from home.  I was abandoned by my trusted kinsmen too and hence I have come to the forest grief-stricken.  Dwelling here, I do not know anything about the welfare of my sons, wife and kinsmen.  How are my sons and wife?  Are they well and doing good or going the evil ways?”

The king asked the merchant, “Why is your mind affectionately attached to your sons, wife and kinsmen who have deprived you of your wealth?”  

The merchant replied, “This very thought has occurred to me, just as you have uttered it.  But what could I do?  Unable to detach, I have deep affection to those very persons who have driven me out abandoning a caring father and a loving husband.

I am unable to comprehend why my mind is prone to love even towards worthless kinsmen?  On account of them I heave heavy sigh and feel dejected.  I wonder why my mind does not become harsh towards those unloving ones?”

Then the king Suratha and merchant Samadhi together approached Sage Medha.  After observing the etiquette, they sat down and conversed with sage Medha.

The king said: “Sir, I wish to ask you one thing.  Please, reply to it.  Not being under the control of my intellect, my mind is afflicted with grief.  

I lost my kingdom but I have deep attachment to my kingdom.  I am afflicted by the strong sense of ‘mine’.  This merchant has been disowned by his sons, wife and servants, and abandoned by his own people.  But he is still very affectionate towards them.  Both he and I, drawn by attachment towards objects whose defects we know, are exceedingly unhappy.  This delusion besets me as well as him, blinded as we are in our ability to discern.”

Sage Medha replies; “a mysterious delusion dwells in the mind of man, by which his pure perception is blinded.  Being in delusion, he keeps clinging and goes back to those very objects by which he is subject to so much pain and suffering.

Look at those birds, they themselves are hungry and they are aware of it.  But because of delusion of attachment, they are engaged in feeding their young ones.  Human beings too are attached to their children in the same manner.  

Life of human beings is lived in the whirlpool of attachment, the pit of delusion.  It is the power of delusion that makes the continuance of the cycle of worldly existence possible.  

Verily the Goddess Mahamaya entangles humans into delusion.  It is She who, when propitious, grants blessing for Moktsa -liberation.  She is Maya, the delusion, the cause of bondage to Samsara and She is the cause of liberation, and She is the supreme knowledge.  She alone is supreme and eternal.”

The king inquires, “Who is She whom you call Mahamaya?  How did she come into being and what is her sphere of action?  What constitutes her nature?  How is her form?  Where from does she originate?  All that I wish to hear from you.”

Sage Medha replies, “Mahamaya is Goddess.  She is Bhagavati.  She is eternal, without beginning and end.  The entire universe is her embodiment.  By her all the worlds are pervaded.  

Her original form is un-manifested formless cosmic womb and it is beyond description.  From her un-manifested universal form she manifests in manifold divine forms.  Whenever she manifests it is only to accomplish the purposes of the divinity.

At one time the universe was one vast stretch of ocean.  Vishnu was in mystic sleep, reclining on the primal serpent.  Two demons Madhu and Kaitabha were born from the earwax of Vishnu and attempted to kill Brahma.

Brahma then extols Goddess Mahamaya requesting her to withdraw cosmic sleep caused by her on Vishnu to enable Vishnu to wake up and protect him from the demons.

Thus propitiated Goddess Mahamaya withdrew cosmic sleep from Vishnu’s body.

Released from the cosmic sleep, Vishnu woke up and saw those two demons Madhu and Kaitabha, attempting to devour Brahma.

Vishnu got up and fought with the two demons for five thousand years.  The two demons, frenzied with their exceeding power, and deluded by Mahamaya, told Vishnu, “Ask a boon from us”.

How intoxicating and blinding can power and strength be!

Vishnu says, “If you are satisfied with me, I wish both of you be slain by me What need is there of any other boon for me?”

The two demons thus bewitched by Mahamaya, gazed at the entire world submerged in water, told Vishnu, “Slay us at the spot where the earth is not flooded with water”.  Saying “Be it so”, Vishnu, took them on His loin and there severed their heads with His discus."

Chapter 2

 Sage Medha continued saying, "yet again the war between the gods led by Indra, the lord of gods and heaven and demons led by Mahishasura, the lord of demons began and it lasted for a full hundred years.

Mahishasura defeated the gods and became the lord of heaven.   

The vanquished gods headed by Brahma, went to Shiva and Vishnu dwelling together.  

The gods narrated their defeat saying, “Mahishasura by his evil power taken over the lordship of heaven. Bereft from our privileges and prescribed divine duties, and troubled by the demonic rule of Mahishasura, we seek refuge in you.  May both of you be pleased and release us from the clutch of Mahishasura.”

Vishnu and Shiva were greatly disturbed by the evil act of Mahishasura.  

There came out a great light from Vishnu, Brahma and Shiva.  Similar light emerged from Indra and all other Gods and the respective light united together.

The united blaze pervaded all the three worlds and from the lustrous radiant light an auspicious form, the primordial Supreme Being, the Goddess, the personification of divine power, was manifested.

Shiva drawing forth a trident from his own trident presented it to the Goddess; Vishnu brought forth a discus out of his own discus and presented.  Brahma presented a garland of beads and a Kamandalu -water-pot. 

Indra bringing forth a thunderbolt out of his own thunderbolt presented to the Goddess.  Yama presented a staff from his own staff of death.  Surya placed his own rays on to her body, while Kala –the time, gave a sword and a spotless shield.

Viswakarma presented a brilliant axe, various missiles and an unbreakable armor.  Agni presented a spear; and Maruta presented a bow and quiver full of arrows.

Himavan presented various gems and the lion as her vehicle.

Varuna presented a conch and a noose.  The ocean presented the best ornaments and garments, and the unfading lotus garland to wear and a beautiful lotus to be held in hand.  

Kubera presented a drinking cup always full of celestial drink.  The remaining Gods too honored the Goddess with ornaments and weapons.

There emerged the Goddess out of the unity of the innate powers of all the gods fully equipped to fight against Mahishasura. 

The Gods and sages venerated the Goddess and prayed for her victory.

Knowing the purpose, the Goddess roared with loud laughter which quaked the earth, rocked the mountains, the ocean was raged and sky was filled with echo of her immeasurable stupendous roar, and all the worlds were frenzied.

Seeing the three worlds agitated, Mahishasura rushed towards the sound, accompanied by innumerable demons. Then he saw the Goddess pervading the three worlds with her effulgence.

Then the battle between the Goddess and Mahishasura began.  The Goddess Durga, the embodiment of the total energy of divinity turned against evils and set herself to destroy Mahishasura.

The Goddess in each breadth created multitude of divine manifestations blessed by her own power and she herself manifested in forms apt to the situation of the battle.

The armies of Mahishasura were led by his generals including Chiksura and Chamara, Udgara, Karala, Uddhara and Uddhata, Vaskala, Tamra and Andhaka, Ugrasya, Ugravirya and Mahahanu, Vaidala, and Durdhara and Durmukha.

Showering weapons and arms, Goddess Chandika destroyed the weapons and arms of the demons.

The Goddess Isvari mounted on lion soared amidst the armies of the demons like a blazing forest fire showering her weapons and arms. 

With every out breath, Goddess Ambika, multiplied divine battalions by hundreds and thousands.

Goddess Ambika destroyed the vast army of demons in no time.  Her carrier-lion, thundering aloud, prowled about in the battlefield.

Chapter 3

Seeing the demon army being destroyed, Chiksura came forward to fight with Goddess Ambika.

Goddess Ambika broke his bow and smashed his chariot.  Enraged Chiksura hurled his spear at Bhadrakali, as if he was hurling the very orb of sun from the skies.

Seeing the spear coming upon her, the Goddess Bhadrakali hurled her spear which shattered the spear of Chiksura and the same spear killed Chiksura as well.

As Chiksura was killed, Chamara hurled his weapons at the Goddess.  Goddess Ambika made his weapon ineffective.  The lion jumped to the sky and then descending with great force severed the head of Chamara with a blow of its paw.

After Chamara, Udagra was killed in the battle by the Goddess with rocks and trees.   

Karala was killed with fists and slaps, Uddhara and Uddhata with her mace, and Baskala with a javelin, and Tamra and Andhaka with arrows. 

The three-eyed Goddess Isvari killed Ugrasya, Ugravirya and Mahahanu with her triden and Bidala with her sword. 

Finally the Goddess dispatched both Durdhara and Durmukha to the abode of Death with her arrows.

Seeing his armies being destroyed, Mahishasura terrified the divine army of the Goddess with his buffalo form. 

Mahishasura then rushed to slay the lion of the Goddess.  It enraged Goddess Ambika.

Seeing Mahishasura bloated with rage advancing towards her, Goddess assumed her most wrathful form of Chandika.

Goddess Chandika flung her noose over Mahishasura and bound him. But Mahishasura relinquished his buffalo form and became a lion.  Goddess Ambika cut the head of the lion.  Then Mahishasura took the form of a man. Immediately the Goddess cut the man.  Then he became an elephant and pulled her lion with his trunk.  As he was dragging, Goddess Chandika cut off his trunk.  Then again Mahishasura resumed his buffalo form.

Then the enraged Goddess Chandika drank divine drink which further enraged and emboldened her divine anger.

Mahishasura proud of his strength and valor roared and threw mountains at Goddess Chandika.  Goddess Chandika reduced the mountains to powder with a volley of arrows.  

Then Goddess Chandika said to Mahishasura; “Roar, roar, O fool, for a moment.  Soon the gods are going to rejoice in this very place, when you get slain by me”.  Having said so, Goddess Chandika jumped and landed herself on Mahishasura, crushing his neck under her foot and struck him with her spear.  Crushed under her foot, Mahishasura managed to emerge partly from his buffalo form.  Being completely overcome by the Goddess, only half of his self could emerge.  Fighting thus with his half-revealed form, the great Mahishasura was slain by the Goddess Chandika."

Chapter 4

Sage Medha continuous saying, "as Mahishasura was killed, the gods praised and worshiped the Goddess while gandharva sang and the apsaras danced in jubilation.

The praise of the Goddess by the gods illumined the themes of good and evil, and the divine grace.

The hymn -the praise if Shakra -the Indra, is known as Shakradistuti.

The Shakradistuti hymn says, “O Mother of spotless countenance, whoever mortal shall praise you, may you, who have become gracious towards us, also be gracious to all others and bless all others to be fortunate, O Ambika!

May good fortune prevails in the abode of the virtuous and misfortune in the dwelling of the evils.”

The hymn explicitly expounding reward and punishment, points implicitly to an impersonal balancing principle - the law of Karma is at work.

The message is that our actions have consequences.

The hymn further proclaims that the intention of Goddess is gracious even toward evildoers as her nature is to subdue the misconduct of the wicked.

With her inconceivable grace, even demons who have committed evil crimes which would subject them to long torment are purified and brought to beatitude.

The Goddess being pleased with the worship of the gods spoke to the obeisant gods, “O gods! Choose whatever you desire of me”.

The benign gods responded, “Since our enemy, the Mahishasura, has been slain by you, O Bhagavati everything has been accomplished, and nothing remains to be done.

If a boon is to be granted to us by you, O Maheshvari, whenever we think of you again, please protect us and destroy our enemies on our way of righteousness.

Goddess Bhadrakali, who was thus propitiated by the gods for their own sake and that of the world, said “Be it so” and returned to her un-manifested primeval form. 

Chapter 5

Yet again two demons, Shumbha and Nishumbha, defeated gods and stripped them of their powers and privileges.

Deprived of their lordships and sovereignty, the gods thought of the invincible Goddess, who had assured them saying ‘Whenever you are in trouble think of me, that very moment I will eliminate your tragedy.”

The gods then went to Himavat, lord of the mountains, and there they took refuge in Goddess and extolled her by chanting Aparajita-stuti.

The Aparajita-stuti is a powerful meditation by itself, a combination of meditation, affirmation and mantra.  It affirms that the ever auspicious Goddess transcends all creatures as consciousness, as power, as intellect, as memory, as sleep, as delusion, as desire, as activity, as prosperity, as forgiveness, as faith, as beauty, and so on.  It reminds gods of the Vibhuti Yoga of Gita.

While the gods were chanting Aparajita-stuti, Goddess, Parvati came and inquired as, “Who is she that is being extolled?”  At that very moment, an auspicious Goddess, Kaushiki came out from her body and spoke, “This hymn is addressed to me.”

As Goddess Kaushiki emerged, Goddess Parvati transformed herself into Goddess Kali and took her abode on mount Himalaya.

Chanda and Munda, the servants of Shumbha and Nishumbha, saw Goddess Kaushiki in her resplendent charming form.  They rushed to Shumbha and said that a most beautiful woman resides on mount Himalaya shedding her luster.  Nobody yet has ever seen such supreme beauty anywhere.  O Lord, all gems of three worlds has been seized by you.  Why this auspicious lady, a jewel among women has not been taken by you?

On hearing Chanda and Munda, Shumbha sent Sugriva as a messenger to Goddess Kaushiki.

Sugriva went to Goddess Kaushiki and said Shumbha is the supreme sovereign of the three worlds.  Sent by him as messenger, I have come to you.  His command has never been transgressed even by the gods. 

All the three worlds are in his control and the gods are subservient to him. Shumbha looks upon you, as the jewel of womankind in the world. Shumbha says, “You who are such, come to me, since we are the enjoyers of the best objects.  Take to me or to my younger brother Nishumbha of great prowess.  Wealth, beyond compare, you will get by accepting me.  Think over this in your mind, and become my wife.”

Goddess Durga the adorable and auspicious, by whom this universe is supported, said serenely, “You have spoken truth; nothing false has been uttered by you.  Shumbha is indeed the sovereign of the three worlds and likewise Nishumbha. 

But I have made a promise already in my immaturity.  That promise is ‘He who conquers me in battle, vanquishes my pride and is my match in strength shall be my husband’.  So let Shumbha come here or Nishumbha to vanquish me in the battle and win my hand in marriage.”

Sugriva said, “You are haughty.  Who in the three worlds dare to stand before Shumbha and Nishumbha?  When the gods headed by Indra could not stand in the battle against Shumbha, how will you, a woman, face them?  Go to Shumbha and Nishumbha.  Let it not be that you go to them with your dignity lost.”

The Goddess said, “It is true. Shumbha is strong and so is Nishumbha.  But what could I do since there stands my vow taken long ago?  Go back, and tell your lord all that I have said.  Let him then do whatever he considers proper”.

Chapter 6

Sugriva went back unsuccessful and reported to Shumbha.  The enraged Shumbha ordered his chief Dhumralochana, “go and fetch that shrew here by force, unnerving her by dragging by her hair.  If anyone else stands up as her savior, let him be slain, be he a god, a yaksha or a gandharva.”

As commanded, Dhumralochana, went accompanied by demon army.  On seeing the Goddess on the snowy mountain, Dhumralochana shouted, “Set out to the presence of Shumbha and Nishumbha.  If you do not go to my master now with love, I shall take you by force, unnerving you by dragging you by your hair.”  

The Goddess replied, “You have been sent by your lord.  You are strong and backed by your army.  If you take me by force what can I do?”

On hearing the words of Goddess, Dhumralochana rushed towards Goddess Ambika.  The Goddess reduced Dhumralochana to ashes by a mere heave of her breath.  Seeing Dhumralochana turned to ashes, the enraged demon army attacked Goddess Ambika.  Then the lion, the mount of the Goddess, pounced on the demon army.  In a moment, the entire army was destroyed by the enraged lion.

Hearing the death of Dhumralochana and the entire army being destroyed, Shumbha became furious.  He commanded the two mighty demons Chanda and Munda, “O Chanda, O Munda, go and quickly bring her here, dragging her by her hair.  If you are unsure of that, then let the demons strike her with all the weapons.  When that shrew is wounded and her lion stricken down, seize her, bind her and bring her quickly”.

Chapter 7

At the command of Shumbha, Chanda and Munda with fourfold demon army left for the abode of Goddess.  On, arrival they saw Goddess, smiling gently, seated upon the lion on a lofty golden peak of the great mountain. On seeing her, the demons got excited and made an effort to capture her. 

Goddess Ambika became terribly angry and from her forehead the Goddess Kali emerged.  She had terrible dark countenance, holding a skull topped staff, with a garland of skulls, clad in a tiger's skin, with a gaping mouth and tongue lolling out, and deep-sunk reddish eyes.  She filled all the quarters with her roars.

Goddess Kali devoured the demon army, falling upon them impetuously and slaughtering them at lightning speed.  Seeing the destruction, Chanda ran towards Goddess Kali.

While Chanda showered arrows at Goddess, Munda hurled discuses resembling like the orbs of the Sun.  Goddess Kali swallowed all weapons hurled at her.  Laughing fiercely, Goddess Kali mounted the lion and rushed at Chanda.  Seizing him by his hair, she severed his head with her sword.  

Seeing Chanda being slain, Munda rushed at her. Striking Munda furiously with her sword, Goddess Kali killed Munda too.

Goddess Kali, holding the heads of Chanda and Munda in her hands, approached Goddess Chandika and said, “Here have I brought you the heads of Chanda and Munda.  Shumbha and Nishumbha, you shall yourself slay.”

Seeing the heads of Chanda and Munda brought to her by Goddess Kali, the auspicious Goddess Chandika, said, “As you have brought me the heads of both Chanda and Munda, O Goddess Kali, you shall be renowned in the world by the name Chamunda.

Chapter 8

When Chanda and Munda were destroyed, Shumbha commanded, “Now, let the eighty-six Udayudhas depicting hatred that support ego and the eighty-four Kambus -depicting shame, along with their own forces, set out for battle.  

Let the fifty asura families of Kotiviryas -depicting fear and the hundred families of Dhaumras -depicting doubt go forth at my command.  

Likewise let the asura clans, Kalakas, Daurhrdas, the Mauryas and the Kalakeyas march forth for battle”.  Issuing these orders, Shumbha himself set out for battle surrounded by huge forces.

Seeing Shumbha and Nishumbha coming with great army, Goddess Chandika filled the space between the earth and the sky with twangs of her bow-string.  Her lion roared loudly.  

Goddess Ambika amplified the sounds with the clanging of the bells.  

Goddess Kali suffused the sounds of the bow-string, lion and bells by her terrific roars.

The infuriated demon armies surrounded the Goddess Chandika and Goddess Kali.  

At that moment, there emerged Shakti from the bodies of Vishnu, Brahma, Shiva, Kartikeya, and Indra, endowed with exceeding valor and strength and advanced to fight with the demons.

Brahmani, the Shakti of Brahma arrived riding on swans carrying a rosary and kamandalu -water-pot.

Maheshvari arrived, mounted on a bull, holding the trident, with huge serpents for bangles, and the digit of the moon as an ornament.

Mother Kaumari came in the form of Guha -Kartikeya, riding on a peacock wielding the spear in her hand. 

Vaishnavi, the Shakti of Vishnu arrived seated on Garuda, holding conch, club, bow and sword.

Varahi and Narasmihi too arrived.  Narasmihi was in the form of half-woman and half-lioness. 

Aindri, the thousand-eyed Shakti of Indra arrived riding on the lord of elephants holding a thunderbolt in hand.

Then Shiva, surrounded by the Shakti of all Gods, says to Goddess Chandika, “Let the demons be killed forthwith by you for my gratification”.

Then, from the body of the Goddess Chandika emerged the most terrific wrathful Shakti of Goddess Chandika and told Shiva, “O lord, go to Shumbha and Nishumbha as my ambassador.  Tell them and all the other demons assembled for battle that let Indra obtain the sovereignty of the three worlds and let the gods receive their share of privileges and resume their divine duties.  Tell them to go to the nether world, if they wish to live. But if through pride of their strength are anxious for battle, then come by all means.”

Since the Goddess appointed Shiva himself as her ambassador, she became renowned in this world as ‘Shiva-dhuti’.

Hearing the words of the Goddess communicated by Shiva, the demons confronted Goddess Katyayani.  The Goddess destroyed all the weapons hurled at her. 

Goddess Kali attacked the army of Shumbha, tearing them to pieces with her spear and mashing them with her skull-topped staff.

Brahmani made the enemies bereft of valor and prowess by sprinkling on them the water from her Kamandalu -water-pot.

Maheshvari slew the demons with her trident, Vaisnavi, with her discus and Kaumari, with her spear.

Aindri’s struck the offspring of Diti and Danu with her thunderbolt.

Varahi pounded by blows of snout and by her discus.  Narasmihi devour demons and torn them by her claws.  

Seeing the enraged band of Matri-gan, the divine warriors, the demon armies began fleeing. 

Then the great demon Raktabija came forward and fought with Aindri. 

Vaisnavi struck Raktabija with her discus.  Aindri hit him with her mace. Kaumari struck him with her spear and Varahi with her sword.  Maheshvari assaulted him with her trident.

Thousands of great demons were born from drops of blood that fell on the ground from multiple cut inflicted on the body of Raktabija. 

At that moment, Goddess Chandika said to Goddess Kali, “O Chamunda, keep your mouth wide open, and take in every drop of blood that comes out by the blow of my weapons.  Roam in the battlefield, devouring the demons born from his blood and do not let another demon to born.  Thus this demon shall perish, losing all his blood.”

Then Goddess Chandika struck Raktabija with all her weapons and Goddess Kali swallowed the blood flowing from the stricken body of Raktabija.

Hit by a multitude of weapons that made him lose all his blood and the great demo Raktabija fell dead on the ground.

Chapter 9

As Raktabija was slain, Shumbha and Nishumbha gave way to unbounded wrath.  Nishumbha rushed forward to fight with the Goddess.  Shumbha too arrived in fury, to fight with Goddess Chandika.

The great battle between the Goddess and demons Shumbha and Nishumbha began. 

In the battle Goddess Chandika destroyed the weapons of Shumbha and Nishumbha one after another. Nishumbha, enraged with anger, came forward for direct fight with the Goddess.  At that moment Goddess Chandika crushed Nishumbha with a blow of her fist and Nishumbha was laid fainted on the ground.

Then Shumbha set out to slay Goddess Ambika.  Seeing Shumbha advancing, the Goddess blew her conch.  She filled all the quarters with the sound of her bell that rang the death-knell to the entire armies of demons. Then lion too filled the heaven, the earth and the ten quarters of the sky with loud roars.

Goddess Kali flew up and struck the sky and the earth, and burst into a thunderous and ominous laughter, terrifying the demons.  Then the Shiva Dhuti said to Shumbha, “Stand fast, O evil-natured one.”

Then the enraged Goddess Chandika struck Shumbha with a spear.  The wounded Shumbha fainted and fell to the ground.

Nishumbha regaining his consciousness seized his bow and struck arrows on to Goddess Kali.

Then Goddess Durga, the destroyer of difficulties and afflictions, became angry and cut asunder those discuses and arrows with her own arrows.

Nishumbha rushed forward to kill Goddess Chandika.  As he was rushing at her, Goddess Chandika broke his mace into pieces.  Then he seized the spear and rushed forth.  Goddess Chandika in a lightning speed pierced the heart of Nishumbha,

From the pierced heart of Nishumbha there came out another demon of great valor exclaiming “Stop”.  As he emerged the Goddess Chandika severed his head with her sword.  

Chapter 10

Seeing Nishumbha slain, Shumbha shouted in fury, “O Durga, wicked and possessed by pride in your strength, do not be conceited.  Your strength is dependent on the strength of others and yet thinks highly of yourself”.

The Goddess told Shumbha, “In this universe, I alone exist.  Who else is there besides me?  Look, O wicked one, these manifestations of mine merge into my own self.”  Then all other Goddesses and Matri-gan headed by Brahmani merged in the body of the Goddess.  Then Goddess Durga alone remained there.

The Goddess then said, “The many manifestations, which I manifested here by my own power, have been withdrawn by me, and now I stand alone.  Be steadfast in combat”.

Then the battle between the Goddess and Shumbha began.  In the fierce combat the Goddess destroyed Shumbha’s weapons one by one.  When the last weapon of Shumbha being destroyed by the Goddess, Shumbha jumped bringing his fist down at Goddess.

Then the Goddess hit him on the chest.  Wounded by the blow of the Goddess, Shumbha fell on the ground.  Rising up again, Shumbha jumped on to the sky.  There too Goddess Chandika fought with Shumbha without any support. 

Goddess Chandika and demon Shumbha fought as never before wrestling in the sky.

Then Goddess Ambika lifted Shumbha up, whirled him around and flung him down to the earth.  Shumbha rose swiftly on reaching the ground, and rushed forward raising his fist, intending to kill the Goddess.

The Goddess then chucked him down to the earth piercing him on his chest with her spear.

Pierced by the spear, Shumbha fell lifeless on the ground.

When Shumbha was killed, everything became clear and propitious.  The universe regained its original state of peace and harmony, and the sky became clear.  Flaming clouds vanished and the rivers began flowing within their courses.  The winds blew gently and the sun became resplendent. 

Chapter 11

As Shumbha was slain, Indra and other gods lauded the victory and worshiped the Goddess.  The gandharva sang and the apsaras danced in rejoice.  Their wishes had been fulfilled.

The Goddess said to the gods; “O gods, I shall grant a boon. Choose whatever boon you desire in your mind.  I shall grant it for the welfare of the world”.

The gods said “O sovereign of all, in this very manner, you should accomplish the destruction of evil demons and also the pacification of all the afflictions of the three worlds”.

The Goddess then said “In the time of Vaivasvata Manu, these two demons, Sumbha and Nisumbha will be born.

Then born from the womb of Yasoda, in the home of cowherd Nanda, taking abode in the Vindhya Mountains, I shall destroy them both.  

Again, I shall be born on earth and shall slay the descendants of demon Vipracitti.  

And again when there is failure of rains, I will manifest on the drought-ridden earth.  O gods, till the rains set in, I shall maintain the world with life-sustaining vegetation.  I shall then be known as Sakambhari.  At that very period I shall slay the demon named Durghama.  

Mankind will glorify me as the ‘hundred-eyed’ Goddess and I shall behold the sages with one hundred eyes.

In the mountains of Himalaya, I shall destroy the demons for the protection of the sages.  Then I shall be known by the name of Bhimadevi.

When the demon named Aruna create havoc in the three worlds, I shall take the form of innumerable bees and kill the great demon for the good of the world.  Then people shall laud me as Bhramari.

Thus whenever trouble arises due to the advent of the demons, I shall manifest for the destruction of the evil forces”.

Chapter 12

The Goddess says, "O gods there are the three types of suffering one may encounter in life Adhyatmika -suffering caused by psychological disharmony, Adhibhautika -suffering caused by physical socio-economic ecosystem, and Adhi-daivika -suffering caused by natural disasters and calamities.

Whoever prays to me constantly with a concentrated mind, I shall put an end to all their troubles.

Whoever extols my deeds and whoever listens to my glories devotedly with a focused mind; to them nothing bad shall happen nor shall suffer any of the trio miseries. 

Whoever shall hear Mahatmyam of mine with devotion shall be delivered from all troubles and afflictions.

Mahatmyam of mine chanted in its entirety makes a devotee very close to me.”

Having spoken to the gods, the Goddess Chandika of fierce prowess returned to her un-manifested primordial form."

Thus sage Medha narrated the whole story of the Goddess to King Suratha and merchant Samadhi. 

Then the sage Medha said to the king Suratha, “O King, the entire cosmos is pervaded by the great Goddess.  When entreated, she bestows supreme knowledge, and when propitiated, she confers prosperity.

It is she who gives birth to this universe and manifesting again and again, she protects the world, and by her Maya this universe is deluded.

At one time She is disaster, the destroyer and at another time She, the unborn, becomes her creation.

It is She, the eternal un-manifested primordial being who sustains the beings at other times.

In times of prosperity, She is verily Lakshmi, who bestows prosperity and in times of misfortune, she herself becomes the misfortune, and brings about ruin.

When lauded and worshipped she bestows an auspicious mind bent on Dharma.”

Chapter 13

The sage Medha continues saying, “O King, this sublime glory of the Goddess has been narrated to you.  Such is the glory of the Goddess by whom this world is upheld and sustained.

She alone is Vishnu-Maya, the illusive power, the delusion and verily She alone confers knowledge.

By her, you, this merchant and others though endowed with discerning intellect are deluded. Others have been deluded in the past and many others will be deluded in the future.

O great King, take refuge in Her, the supreme Isvari.  She indeed when worshipped bestows happiness, heaven and liberation from transmigration of Atma -the soul, from one state of existence to another.”

King Suratha immediately decided to perform penance.  The merchant too went with the king.  They went to the banks of a river in order to obtain a vision of the Goddess.  The king and the merchant practiced penance, chanting the supreme Devi-Sukta.

They both worshipped the Goddess with fire-rituals and ritual of offering water, with only one thought, their minds fixed on Goddess, with one pointed concentration.  They worshipped the Goddess for three years.

When propitiated, Goddess Chandika, the upholder and sustainer of the world, appeared before them and spoke to them. “O King and your friend merchant, whatever you two prayed for, I bestow those boons to you both”.

The King chose a kingdom that would be imperishable even in a future life.  In the present life the king sought strength to destroy his enemies and thereby the restoration of his kingdom.  

But the wise merchant, whose mind was full of dispassion for the world, chose the knowledge, which releases one from the attachment of ‘mine’ and ‘I’.

The Goddess said “O King, you shall obtain back your kingdom and it will not be lost thereafter.  After your death, you will attain another birth through the Sun god, and shall be a Manu on earth by the name Savarni.

O the best among merchants, I grant you the boon, which you have desired of me.  Supreme knowledge shall be yours you shall attain self-realization ”

The Metaphorical Significance

At the highest level of perception, Goddess is one primordial un-manifested formless cosmic womb.  She begets the universe out of her own shelf and resides in her every creation as One formless Supreme Being. 

We are perplexed by the multiple names used to refer Goddess not being able to see and recognize the only One Goddess in the entire narrative of Devi Mahatmyam.

In form Goddess has been perceived in the forms of Goddess Durga, Chandi, Mahakali, Mahalakshmi, Maha Saraswati and their entire manifestations.  Each form has a distinctive divine role. 

Goddess manifest either in benign resplendent form or in wrathful form.  In benign form the Goddess radiates loving kindness and compassion while in her wrathful form she destroys invincible demons –the evil doers.

The battle between Goddess and demons is a phenomenon happening in human psyche.  The battle is eternally fought between the divine and demoniac forces and the battle ground is psycho-physical space of human psyche.  The victory makes us happy while the defeat causes us to suffer.

In this ever changing world, the only unchanging principle is the Supreme Self, the Goddess Herself.  Goddess, the Supreme Shelf, resides at the fathom of our heart.

We spent whole of our life in pursuit of happiness.  Unachievable is happiness for we seek where it is not.  Impermanent, phenomenal, material objects do not provide lasting happiness.  The only source of lasting happiness is the Supreme Shelf, the Goddess inherently residing in us.

King Suratha and merchant Samadhi had happiness but it did not last and the very source of their happiness turned into the source of their suffering.

The Goddess is the inherent wholesome divinity, our true Self and the demons are the inherent negative psychic forces embodied as lust, greed, anger, pride, inertia and others which support and embolden by ego created by our sensual mind.

The three natures; the goodness, passion and ignorance are the parts of the same cosmic manifestation.  Ever since the Samsara was created, the three natures are in a state of disequilibrium, wherein they struggle for dominance.

Of the three natures, passion has two dimensions.  One is divine and subtle expression that looks inward to the Supreme Being.  The other is outward bound, purely negative that seeks material pleasures.

Gods are our positive natures while the demons our negative natures.  The gods are the presiding deities for our senses.  But the evil forces embodying passion and ignorance tie our senses to the objects of sensual pleasure causing us to suffer.

In the narrative of Mahatmyam, the gods first approach Brahma and Brahma led gods to Vishnu and Shiva.  There is significance in the gods approaching Brahma first.  

Brahma is born on a lotus that grew from Vishnu’s navel.

Vishnu signifies consciousness while the lotus signifies blossoming of consciousness.

The Manipura Chakra is located at our navel point.  It is from Manipura Chakra upward begins the field of divinity. 

The Manipura Chakra is the confluence of coming together of the gods with the urge to move upward in the spiritual journey.

The struggle to overcome evil natures start from the Manipura Chakra and with and through Brahma begins our spiritual journey.

Brahma leads the gods to Vishnu and Shiva.  Vishnu and Shiva too have specific spiritual functions like the other gods.

Shiva is the embodiment of Prana Shakti, the vital life sustaining breath and Vishnu is embodiment of Jnana Shakti, the power of knowledge.

The only way out of suffering is to take refuge in Supreme Goddess and this is precisely what the gods do.

Mahishasura, the ego, the lord of evils has sixteen generals of which two have special significance.  They are Durdhara and Durmukha.

Mahishasura is our passion, our ego and it begets Durdhara -desire and Durmukha -anger.

When our ego encounter obstacle in fulfilling its materialistic sensual desire, it gets frustrated and that very frustration turns into anger.

Since passion begets desire and anger, they die at last before passion itself.  

One who has taken refuge in the Goddess is on the path of dharma, and to them the Goddess protects as her own child. 

In the battle Goddess heightens Her anger but Her anger is divine.  As the adage goes that one has to remove a thorn with the help of another thorn.  The righteous anger is benevolent for destroying the unrighteous anger of the evil forces.

The two faces of passion have been uniquely portrayed by the Goddess and thus narrated is Devi Mahatmyam.

In the battle Mahishasura changes his form many times and this is the true nature of materialistic desire.

In mundane life we wander from one compulsive material desire to another and in that pursuit we lose our whole life.

We suffer in the quagmire of material desire but when we seek divine wealth we are deemed for liberation from suffering.

Under the wise guidance of sage Medha, the king Suratha and merchant Samadhi attained the knowledge on Goddess, knowing whom they could attain lasting happiness.

Devi Mahatmyam outlines Shakta approach for awakening and being aware.  It tells us that one must rise by that by which one falls.

Desire makes us human but it is also the source of all suffering.

Our mind is the fountain of fleeting thoughts and the best tool for stilling our mind is Yoga.  If we conquer the first thought, we conquer our first desire and when we do that we do not have to struggle with thousand more.

Victory on the first desire releases us from the endless cycle of desire, gratification, disillusionment and frustration. 

Sarva Mangala Māngalye Sivae Sarvārtha Sādhike

Saranye Tryambakae Gauri Nārāyani Namustu Tae.