Durga Saptashati - Video - Full
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Durga Saptashati starts from 16.15 Before that Durga Kavacham etc. are there.
दुर्गा सप्ता शती
ॐ नमश्चण्डिकायै
ॐ ऐं मार्कण्डेय उवाच ।। १।।
सावर्णिः सूर्यतनयो यो मनुः कथ्यतेऽष्टमः ।
निशामय तदुत्पत्तिं विस्तराद्गदतो मम ।। २।।
महामायानुभावेन यथा मन्वन्तराधिपः ।
स बभूव महाभागः सावर्णिस्तनयो रवेः ।। ३।।
स्वारोचिषेऽन्तरे पूर्वं चैत्रवंशसमुद्भवः ।
सुरथो नाम राजाभूत्समस्ते क्षितिमण्डले ।। ४।।
तस्य पालयतः सम्यक् प्रजाः पुत्रानिवौरसान् ।
बभूवुः शत्रवो भूपाः कोलाविध्वंसिनस्तदा ।। ५।।
तस्य तैरभवद् युद्धमतिप्रबलदण्डिनः ।
न्यूनैरपि स तैर्युद्धे कोलाविध्वंसिभिर्जितः ।। ६।।
ततः स्वपुरमायातो निजदेशाधिपोऽभवत् ।
आक्रान्तः स महाभागस्तैस्तदा प्रबलारिभिः ।। ७।।
अमात्यैर्बलिभिर्दुष्टैर्दुर्बलस्य दुरात्मभिः ।
कोशो बलं चापहृतं तत्रापि स्वपुरे ततः ।। ८।।
ततो मृगयाव्याजेन हृतस्वाम्यः स भूपतिः ।
एकाकी हयमारुह्य जगाम गहनं वनम् ।। ९।।
स तत्राश्रममद्राक्षीद् द्विजवर्यस्य मेधसः ।
प्रशान्तः श्वापदाकीर्णं मुनिशिष्योपशोभितम् ।। १०।।
तस्थौ कंचित्स कालं च मुनिना तेन सत्कृतः ।
इतश्चेतश्च विचरंस्तस्मिन्मुनिवराश्रमे ।। ११।।
सोऽचिन्तयत्तदा तत्र ममत्वाकृष्टमानसः (ममत्वाकृष्टचेतनः)।
मत्पूर्वैः पालितं पूर्वं मया हीनं पुरं हि तत् ।।१२।।
मद्धृत्तैस्तैरसद्वृत्तैर्धर्मतः पाल्यते न वा ।
न जाने स प्रधानो मे शूरहस्ती सदामदः ।।१३।।
मम वैरिवशं यातः कान् भोगानुपलप्स्यते ।
ये ममानुगता नित्यं प्रसादधनभोजनैः ।।१४।।
अनुवृत्तिं ध्रुवं तेऽद्य कुर्वन्त्यन्यमहीभृताम् ।
असम्यग्व्ययशीलैस्तैः कुर्वद्भिः सततं व्ययम् ।।१५।।
सञ्चितः सोऽतिदुःखेन क्षयं कोशो गमिष्यति ।
एतच्चान्यच्च सततं चिन्तयामास पार्थिवः ।।१६।।
तत्र विप्राश्रमाभ्याशो वैश्यमेकं ददर्श सः ।
स पृष्टस्तेन कस्त्वं भो हेतुश्चागमनेऽत्र कः ।।१७।।
सशोक इव कस्मात्त्वं दुर्मना इव लक्ष्यसे ।
इत्याकर्ण्य वचस्तस्य भूपतेः प्रणयोदितम् ।।१८।।
प्रत्युवाच स तं वैश्यः प्रश्रयावनतो नृपम् ।। १९।।
वैश्य उवाच ।। २०।।
समाधिर्नाम वैश्योऽहमुत्पन्नो धनिनां कुले ।
पुत्रदारैर्निरस्तश्च धनलोभादसाधुभिः ।। २१।।
विहीनश्च धनैर्दारैः पुत्रैरादाय मे धनम् ।
वनमभ्यागतो दुःखी निरस्तश्चाप्तबन्धुभिः ।। २२।।
सोऽहं न वेद्मि पुत्राणां कुशलाकुशलात्मिकाम् ।
प्रवृत्तिं स्वजनानां च दाराणां चात्र संस्थितः ।। २३।।
किं नु तेषां गृहे क्षेममक्षेमं किं नु साम्प्रतम् ।। २४।।
कथं ते किं नु सद्वृत्ता दुर्वृताः किं नु मे सुताः ।। २५।।
राजोवाच ।। २६।।
यैर्निरस्तो भवाँल्लुब्धैः पुत्रदारादिभिर्धनैः ।। २७।।
तेषु किं भवतः स्नेहमनुबध्नाति मानसम् ।। २८।।
वैश्य उवाच ।। २९।।
एवमेतद्यथा प्राह भवानस्मद्गतं वचः ।
किं करोमे न बध्नाति मम निष्ठुरतां मनः ।। ३०।।
यैः सन्त्यज्य पितृस्नेहं धनलुभ्धैर्निराकृतः ।
पतिः स्वजनहार्दं च हार्दि तेष्वेव मे मनः ।। ३१।।
किमेतन्नाभिजानामि जानन्नपि महामते ।
यत्प्रेमप्रवणं चित्तं विगुणेष्वपि बन्धुषु ।। ३२।।
तेषां कृते मे निःश्वासो दौर्मनस्यं च जायते ।। ३३।।
करोमि किं यन्न मनस्तेष्वप्रीतिषु निष्ठुरम् ।। ३४।।
मार्कण्डेय उवाच ।। ३५।।
ततस्तौ सहितौ विप्र तं मुनिं समुपस्थितौ ।। ३६।।
समाधिर्नाम वैश्योऽसौ स च पार्थिवसत्तमः ।। ३७।।
कृत्वा तु तौ यथान्यायं यथार्हं तेन संविदम् ।
उपविष्टौ कथाः काश्चिच्चक्रतुर्वैश्यपार्थिवौ ।। ३८।।
राजोवाच ।। ३९।।
भगवंस्त्वामहं प्रष्टुमिच्छाम्येकं वदस्व तत् ।। ४०।।
दुःखाय यन्मे मनसः स्वचित्तायत्ततां विना ।। ४१।।
ममत्वं गतराज्यस्य राज्याङ्गेष्वखिलेष्वपि ।
जानतोऽपि यथाज्ञस्य किमेतन्मुनिसत्तम ।। ४२।।
अयं च निकृतः पुत्रैर्दारैर्भृत्यैस्तथोज्झितः ।
स्वजनेन च सन्त्यक्तस्तेषु हार्दी तथाप्यति ।। ४३।।
एवमेष तथाहं च द्वावप्यत्यन्तदुःखितौ ।
दृष्टदोषेऽपि विषये ममत्वाकृष्टमानसौ ।। ४४।।
तत्किमेतन्महाभाग यन्मोहो ज्ञानिनोरपि ।
ममास्य च भवत्येषा विवेकान्धस्य मूढता ।। ४५।।
ऋषिरुवाच ।। ४६।।
ज्ञानमस्ति समस्तस्य जन्तोर्विषयगोचरे ।
विषयाश्च महाभाग यान्ति चैवं पृथक्पृथक् ।। ४७।।
दिवान्धाः प्राणिनः केचिद्रात्रावन्धास्तथापरे ।
केचिद्दिवा तथा रात्रौ प्राणिनस्तुल्यदृष्टयः ।। ४८।।
ज्ञानिनो मनुजाः सत्यं किन्तु ते न हि केवलम् ।
यतो हि ज्ञानिनः सर्वे पशुपक्षिमृगादयः ।। ४९।।
ज्ञानं च तन्मनुष्याणां यत्तेषां मृगपक्षिणाम् ।
मनुष्याणां च यत्तेषां तुल्यमन्यत्तथोभयोः ।। ५०।।
ज्ञानेऽपि सति पश्यैतान् पतङ्गाञ्छावचञ्चुषु ।
कणमोक्षादृतान् मोहात्पीडयमानानपि क्षुधा ।। ५१।।
मानुषा मनुजव्याघ्र साभिलाषाः सुतान् प्रति ।
लोभात् प्रत्युपकाराय नन्वेतान् किं न पश्यसि ।। ५२।।
तथापि ममतावर्ते मोहगर्ते निपातिताः ।
महामायाप्रभावेण संसारस्थितिकारिणा ।। ५३।।
तन्नात्र विस्मयः कार्यो योगनिद्रा जगत्पतेः ।
महामाया हरेश्चैषा तया सम्मोह्यते जगत् ।। ५४।।
ज्ञानिनामपि चेतांसि देवी भगवती हि सा ।
बलादाकृष्य मोहाय महामाया प्रयच्छति ।। ५५।।
तया विसृज्यते विश्वं जगदेतच्चराचरम् ।
सैषा प्रसन्ना वरदा नृणां भवति मुक्तये ।। ५६।।
सा विद्या परमा मुक्तेर्हेतुभूता सनातनी ।। ५७।।
संसारबन्धहेतुश्च सैव सर्वेश्वरेश्वरी ।। ५८।।
राजोवाच ।। ५९।।
भगवन् का हि सा देवी महामायेति यां भवान् ।
ब्रवीति कथमुत्पन्ना सा कर्मास्याश्च किं द्विज ।। ६०।।
यत्प्रभावा च सा देवी यत्स्वरूपा यदुद्भवा ।। ६१।।
तत्सर्वं श्रोतुमिच्छामि त्वत्तो ब्रह्मविदां वर ।। ६२।।
ऋषिरुवाच ।। ६३।।
नित्यैव सा जगन्मूर्तिस्तया सर्वमिदं ततम् ।। ६४।।
तथापि तत्समुत्पत्तिर्बहुधा श्रूयतां मम ।। ६५।।
देवानां कार्यसिद्ध्यर्थमाविर्भवति सा यदा ।
उत्पन्नेति तदा लोके सा नित्याप्यभिधीयते ।। ६६।।
योगनिद्रां यदा विष्णुर्जगत्येकार्णवीकृते ।
आस्तीर्य शेषमभजत् कल्पान्ते भगवान् प्रभुः ।। ६७।।
तदा द्वावसुरौ घोरौ विख्यातौ मधुकैटभौ ।
विष्णुकर्णमलोद्भूतौ हन्तुं ब्रह्माणमुद्यतौ ।। ६८।।
स नाभिकमले विष्णोः स्थितो ब्रह्मा प्रजापतिः ।
दृष्ट्वा तावसुरौ चोग्रौ प्रसुप्तं च जनार्दनम् ।। ६९।।
तुष्टाव योगनिद्रां तामेकाग्रहृदयः स्थितः ।
विबोधनार्थाय हरेर्हरिनेत्रकृतालयाम् ।। ७०।।
विश्वेश्वरीं जगद्धात्रीं स्थितिसंहारकारिणीम् ।
निद्रां भगवतीं विष्णोरतुलां तेजसः प्रभुः ।। ७१।।
ब्रह्मोवाच ।। ७२।।
त्वं स्वाहा त्वं स्वधा त्वं हि वषट्कारः स्वरात्मिका ।
सुधा त्वमक्षरे नित्ये त्रिधा मात्रात्मिका स्थिताः ।। ७३।।
अर्धमात्रा स्थिता नित्या यानुच्चार्या विशेषतः ।
त्वमेव सा त्वं सावित्री त्वं देवि जननी परा ।। ७४।।
त्वयैतद्धार्यते विश्वं त्वयैतत् सृज्यते जगत् ।
त्वयैतत् पाल्यते देवि त्वमत्स्यन्ते च सर्वदा ।। ७५।।
विसृष्टौ सृष्टिरूपा त्वं स्थितिरूपा च पालने ।
तथा संहृतिरूपान्ते जगतोऽस्य जगन्मये ।। ७६।।
महाविद्या महामाया महामेधा महास्मृतिः ।
महामोहा च भवती महादेवी महासुरी ।। ७७।।
प्रकृतिस्त्वं च सर्वस्य गुणत्रयविभाविनी ।
कालरात्रिर्महारात्रिर्मोहरात्रिश्च दारुणा ।। ७८।।
त्वं श्रीस्त्वमीश्वरी त्वं ह्रीस्त्वं बुद्धिर्बोधलक्षणा ।
लज्जा पुष्टिस्तथा तुष्टिस्त्वं शान्तिः क्षान्तिरेव च ।। ७९।।
खड्गिनी शूलिनी घोर गदिनी चक्रिणी तथा ।
शङ्खिनी चापिनी बाणभुशुण्डीपरिघायुधा ।। ८०।।
सौम्या सौम्यतराशेषसौम्येभ्यस्त्वतिसुन्दरी ।
परापराणां परमा त्वमेव परमेश्वरी ।। ८१।।
यच्च किञ्चित्क्वचिद्वस्तु सदसद्वाखिलात्मिके ।
तस्य सर्वस्य या शक्त्तिः सा त्वं किं स्तूयसे मया ।। ८२।।
यया त्वया जगत्स्रष्टा जगत्पात्यत्ति यो जगत् ।
सोऽपि निद्रावशं नीतः कस्त्वां स्तोतुमिहेश्वरः ।। ८३।।
विष्णुः शरीरग्रहणमहमीशान एव च ।
कारितास्ते यतोऽतस्त्वां कः स्तोतुं शक्तिमान् भवेत् ।। ८४।।
सा त्वमित्थं प्रभावैः स्वैरुदारैर्देवि संस्तुता ।
मोहयैतौ दुराधर्षावसुरौ मधुकैटभौ ।। ८५।।
प्रबोधं च जगत्स्वामी नीयतामच्युतो लघु ।। ८६।।
बोधश्च क्रियतामस्य हन्तुमेतौ महासुरौ ।। ८७।।
ऋषिरुवाच ।। ८८।।
एवं स्तुता तदा देवी तामसी तत्र वेधसा ।
विष्णोः प्रबोधनार्थाय निहन्तुं मधुकैटभौ ।। ८९।।
नेत्रास्यनासिकाबाहुहृदयेभ्यस्तथोरसः ।
निर्गम्य दर्शने तस्थौ ब्रह्मणोऽव्यक्तजन्मनः ।। ९०।।
उत्तस्थौ च जगन्नाथस्तया मुक्तो जनार्दनः ।
एकार्णवेऽहिशयनात्ततः स ददृशे च तौ ।। ९१।।
मधुकैटभौ दुरात्मानावतिवीर्यपराक्रमौ ।
क्रोधरक्तेक्षणावत्तुं ब्रह्माणं जनितोद्यमौ ।। ९२।।
समुत्थाय ततस्ताभ्यां युयुधे भगवान् हरिः ।
पञ्चवर्षसहस्राणि बाहुप्रहरणो विभुः ।। ९३।।
तावप्यतिबलोन्मत्तौ महामायाविमोहितौ ।। ९४।।
उक्तवन्तौ वरोऽस्मत्तो व्रियतामिति केशवम् ।। ९५।।
श्रीभगवानुवाच ।। ९६।।
भवेतामद्य मे तुष्टौ मम वध्यावुभावपि ।। ९७।।
किमन्येन वरेणात्र एतावद्धि वृतं मम ।। ९८।।
ऋषिरुवाच ।। ९९।।
वञ्चिताभ्यामिति तदा सर्वमापोमयं जगत् ।
विलोक्य ताभ्यां गदितो भगवान् कमलेक्षणः ।। १००।।
आवां जहि न यत्रोर्वी सलिलेन परिप्लुता ।। १०१।।
ऋषिरुवाच ।। १०२।।
तथेत्युक्त्वा भगवता शङ्खचक्रगदाभृता ।
कृत्वा चक्रेण वै छिन्ने जघने शिरसी तयोः ।। १०३।।
एवमेषा समुत्पन्ना ब्रह्मणा संस्तुता स्वयम् ।
प्रभावमस्या देव्यास्तु भूयः श्रृणु वदामि ते ।।ऐं ॐ।। १०४।।
।। इति श्रीमार्कण्डेयपुराणे सावर्णिके मन्वन्तरे देवीमाहात्म्ये मधुकैटभवधो नाम प्रथमोऽध्यायः ।।
Durga Saptashati Reading in Good Clear Voice - All Chapters
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https://www.youtube.com/watch?v=9y0b17sZa8M
Uploaded by Sriram Sankaranarayanan
Durga Sapta Shati Explained Hindi by Anuradha Paudwal
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T-Series Bhakti Sagar upload
Chapter 1 (Madhu kaitabha samhaara) is to be read for 1st day,
Chapter 2, 3 and 4 (Mahishhasura samhaara) to be read on 2nd day,
Chapter 5 and 6 (Dhuumralochana vadha) on the 3rd day,
Chapter 7 (Chanda Munda vadha) on 4th day,
Chapter 8 (Rakta biija samhaara) on 5th day,
Chapter 9 and 10 (Shumbha Nishumbha vadha) on 6th day,
Chapter 11 (Praise of Narayani) on 7th day,
Chapter 12 (Phalastuti) on 8th day,
Chapter 13 (Blessings to Suratha and the Merchant)on 9th day
Chapter 14 (Aparadha Kshamaprarthana) on 10th day
Durga Sapta Shati -2 - Hindi- दुर्गा सप्त शती
Durga Saptashati Parayana - Some Procedures
http://www.kamakotimandali.com/stotra/SaptashatiTathya.pdf
There are various schemes of sampuṭa in caṇḍī vidhi (Saptashati parayana or reciting). "Sampuṭa" here means uttering the specific mantra before and after every verse of saptaśatī for all the 700 verses.
Some are sampuṭas for the entire hymn while some others are for each individual verse of saptaśatī. The most common scheme is one where the navākṣarī mahāmantra is recited 108 times at the
beginning and end of saptaśatī. Such use of sampuṭa is generally for sakāma pakṣa . Those reciting the hymn mainly for ātmalābha need not follow the saṃpuṭīkaraṇa scheme using navārṇa mantra.
There are four recognized ways of saṃpuṭīkaraṇa of saptaśatī
using navārṇa mahāmantra. They are:
1. Reciting 108 navārṇa mantras at the beginning and end of the
entire saptaśatī hymn.
2. Reciting 108 navārṇa mantras at the beginning and end of
each of the three charitras.
3. Reciting 108 navārṇā mantras at the beginning and end of
each of the thirteen chapters of saptaśatī.
4. Reciting navārṇa mantra at the beginning and end of every
śloka of saptaśatī.
There are various prayogas which are detailed in tantras such as kātyāyanī, vārāhī and ḍāmara, as also by authorities such as nīlakaṇṭha and nāgojībhaṭṭā some of which are listed below.
sampuṭa here means uttering the specific mantra before and after every verse of saptaśatī for all the 700 verses. One example of sampuṭa is reading is sloka with praṇava or Omkāra: "OM + śloka + OM"
Samputa Schemes
1. By sampuṭa of sapraṇava vyāhṛtitraya a hundred times, one attains mantra siddhi (OM bhūḥ bhuvaḥ svaḥ + śloka + svaḥ bhuvaḥ bhūḥ OM)
2. By reciting sapraṇava vyāhṛtitraya at the beginning of every śloka, one attains mantra siddhi.
3. By sampuṭa of sapta vyāhṛti (OM bhūḥ bhuvaḥ svaḥ maḥ janaḥ manaḥ tapaḥ satyaṃ), one attains mantra siddhi.
4. By sampuṭa of gāyatrī mantra along with sapta vyāhṛti or vyāhṛtitraya, one attains immense merit.
5. By sampuṭa of the mantra jātavedase from the durgā sūkta, one attains all desired fruits.
6. By sampuṭa of śatākṣara tryambaka mantra, one is protected from death and disease. This mantra is formed by combining gāyatrī, jātavedase and tryambaka mantras.
7. By sampuṭa of the śloka śaraṇāgatadīnārta paritrāṇa
parāyaṇe, one achieves success in all endeavors.
8. By sampuṭa of the śloka karotu sā naḥ śubhaheturīśvarī, one
attains all desired fruits.
9. By sampuṭa of the śloka evaṃ devyā varaṃ labdhvā, one
attains all desired boons.
10. By sampuṭa of the śloka durge smṛtā harati, one is protected
from dangers of all kind.
11. By sampuṭa of the śloka sarvābādhāpraśamanaṃ, one is
freed from afflictions of all kinds. One can also recite this śloka
alone for the same purpose.
12. By reciting the śloka itthaṃ yadā yadā a lakh times, one is
freed from epidemics such as mahāmārī.
13. By reciting the śloka tato vavre nṛpo rājyaṃ a lakh times,
one gains back lost wealth and position.
14. By offering sadīpa balidāna reciting the śloka, hinasti
daityatejāṃsi, one is cured of bālagraha.
15. By a combined recitation of the śloka durge smṛtā harasi
along with the ṛk yadanti yacca dūrake, one is speedily freed
from all dangers and misery.
16. By sampuṭa of the śloka jnānināmapi cetāṃsi, one attains
the power of infatuation.
17. By sampuṭa of the śloka rogānaśeṣān, one is freed from all
diseases.
17. By sampuṭa of the śloka ityuktvā sā tadā devī, one is blessed
with knowledge.
18. The verse bhagavtyā kṛtaṃ sarvaṃ is very potent and
confers sarvasiddhi. It can be recited individually as a 112-
lettered mahāmantra to accomplish all desires.
16. By sampuṭa of the śloka devi prapannārtihare prasīda, one
is speedily liberated from dangers and misery of all kinds.
Performing the above prayogas in front of a lamp (durgā
dīpanamaskāra) grants very fast results.
Short Version
http://www.gita-society.com/pdf/durga-saptasati-eng.pdf
Meaning
Chapter 1 The Slaying of Madhu and Kaitabha
Markandeya said (to his disciple Krasustuki Bhaguri):
There was a king by the name of Suratha who ruled the kingdom of Kola. He was a good king. Some ministers of Kola plotted against him and deposed him. King Suratha rode alone on horseback into a dense forest. There he came to the hermitage of sage Medhas. The sage received king Suratha with due hospitality.
While on a walkabout near the hermitage, king Suratha reflected in his own mind. Overcome with attachment, he thought:
'I do not know whether the capital (which was) well guarded by my ancestors and recently deserted by me is being guarded righteously or not by my servants of evil conduct. I do not know what enjoyments (care) my chief elephant, heroic and always elated, and now fallen into the hands of my foes, will get. Those who were my constant followers and received favour, riches and food from me, now certainly pay homage to other kings. The treasures which I gathered with great care will be squandered by those constant spendthrifts, who are addicted to improper expenditures.'
The king was continually thinking of these and other things.
Near the hermitage of the sage the king saw a merchant, and asked him:
‘Who are you? What is the reason for your coming here? Wherefore do you appear as if afflicted with grief and depressed in mind?'
Hearing this speech of the king, uttered in a friendly spirit, the merchant bowed respectfully and replied to the king.
The merchant said: 'I am a merchant named Samadhi, born in a wealthy family. I have been cast out by my sons and wife, who are wicked through greed of wealth. My wife and sons have misappropriated my riches, and made me devoid of wealth. I have come to the forest grief-stricken. Dwelling here, I do not know anything about the welfare of my sons, kinsmen and wife. How are they? Are my sons living good or evil lives?'
The king said: 'Why is your mind affectionately attached to those covetous folks, your sons, wife and others, who have deprived you of your wealth?'
The merchant said: 'This very thought has occurred to me, just as you have uttered it. What can I do? My mind does not leave attachment; it bears deep affection to those very persons who have driven me out in their greed for wealth, abandoning love for a father and attachment to one's master and kinsmen. I do not comprehend although, I know it. O noble hearted king, how is it that the mind is prone to love even towards worthless kinsmen?
Markandeya said: . Then the merchant Samadhi and the noble king Suratha together approached the sage (Medhas); conversed with him.
The king said: 'Sir, I wish to ask you one thing. Be pleased to reply to it. Without the control of my intellect, my mind is afflicted with sorrow. Though I have lost the kingdom, like an ignorant man- though I know it- I have an attachment to all the paraphernalia of my kingdom. How is this, O best of sages? And this merchant has been disowned by his children, wife and servants, and forsaken by his own people; still he is inordinately affectionate towards them. Thus both he and I, drawn by attachment towards objects whose defects we do know, are exceedingly unhappy. How does this happen, then, sir, that though we are aware of it, this delusion persists? This delusion besets me as well as him, blinded as we are in respect of discrimination?'
The Rishi said: ‘Sir, every being has the knowledge of objects perceivable by the senses. And object of sense reaches it in various ways. Some beings are blind by day, and others are blind by night; some beings have equal sight both by day and night.
The knowledge that men have, birds and beasts too have; and what they have men also possess; and the rest (like eating and sleeping) is common to both of them. Look at these birds, which though they possess knowledge, and are themselves distressed by hunger are yet, because of the delusion, engaged in feeding grains into the beaks of their young ones. See with what devotion they put the food grains into the beaks of their young ones? Men, O king, are full of desires. Human beings are, O tiger among men, attached to their children because of greed, expecting rewards in return.
Men are hurled into the whirlpool of attachment, the pit of delusion, through the power of Mahamaya (the Great deusion), who makes the existence of the world possible. Marvel not at this. This Mahamaya is the Yoganidra, of Vishnu, the Lord of the world. It is by her the world is deluded. Verily she, the Bhagavati, the Mahamaya forcibly drawing the minds of even the wise, entangles them into delusion. She creates this entire universe, both moving and unmoving. It is she who, when propitious, becomes a boon-giver to human beings for their final liberation. She is the supreme knowledge, the cause of final liberation, and eternal; she is the cause of the bondage of transmigration and the sovereign over all lords.’
The king said: . 'Venerable sir, who is that Devi whom you call Mahamaya? How did she come into being, and what is her sphere of action, O sage? What constitutes her nature? What is her form? Wherefrom did she originate? All that I wish to hear from you.
The Rishi said:
She is eternal, embodied as the universe. By her all this is pervaded. Nevertheless she incarnates in manifold ways; hear it from me. When she manifests herself in order to accomplish the purposes of the devas, she is said to be born in the world, though she is eternal. At the end of a kalpa when the universe was one ocean ( with the waters of the deluge) and the adorable Lord Vishnu stretched out on Sesa and took the mystic slumber, the terrible asuras (demons) the well-known Madhu and Kaitabha, sprung into being from the dirt of Vishnu's ears, and sought to slay Brahma.
Brahma, the father of beings, was sitting in the lotus (that came out) from Vishnu's navel. Seeing these two fierce asuras and Janardhana (Vishnu) asleep, and with a view to awakening Hari (Vishnu), Brahma with concentrated mind extolled Yoganidra, dwelling in Hari's eyes (appeared as Sleep in the eyes of Vishnu). The resplendent Lord Brahma extolled the incomparable Goddess of Vishnu, Yoganidra, the queen of cosmos, the supporter of the worlds, the cause of the sustenance and dissolution alike (of the universe).
Brahma said: ‘O great Mother! 'You are Svaha (the energy of Devas). You are Svadha (the energy of Pitris). You are verily the Vasat (the emblem of sacrifice). You are the embodiment of Svara (Vedic accent). You are Sudha (the nectar). O eternal and imperishable One, you are the embodiment of the threefold mantra. You are Savitri and the supreme Mother of the devas. You are the goddess of good fortune, the ruler, modesty, intelligence characterized by knowledge, bashfulness, nourishment, contentment, tranquillity and forbearance. Armed with sword, spear, club, discus, conch, bow, arrows, slings and iron mace, you are terrible (and at the same time) you are pleasing, more pleasing than all the pleasing things and exceedingly beautiful. You are indeed the supreme Isvari, beyond the high and low. Let Vishnu, the Master of the world, be quickly awakened from sleep and rouse up his nature to slay these two great asuras.'
The Rishi said: There, the Devi of delusion extolled thus by Brahma, the creator, in order to awaken Vishnu for the destruction of Madhu and Kaitabha, drew herself out from every part of Vishnu’s body, and appeared before Brahma. Janardana (Vishnu), Lord of the universe, rose up from His couch on the universal ocean, and saw those two evil (asuras), Madhu and Kaitabha, of exceeding heroism and power, with eyes red in anger, endeavouring to devour Brahma. Thereupon the all-pervading Lord Vishnu got up and fought with the asuras for five thousand years, using his own arms as weapons. And they, frenzied with their exceeding power, and deluded by Mahamaya, exclaimed to Vishnu, ' Ask a boon from us.'
Lord Vishnu said: 'If you are satisfied with me, you must both be slain by me now. What need is there of any other boon here? My choice is this much indeed.'
The Rishi said: Those two (asuras), thus bewitched (by Mahamaya), gazing then at the entire world turned into water, told Lord Vishnu the lotus eyed One, 'Slay us at the spot where the earth is not flooded with water.' The Rishi said: Saying 'Be it so', Lord Vishnu, the great wielder of conch, discus and mace, took them on His loins and there severed their heads with His discus.
Thus she (Mahamaya) herself appeared when praised by Brahma.
Here ends the first chapter called 'The slaying of Madhu and Kaitabha' of Devi Mahatmya Sri Durga Saptashati in Markandeya Purana, during the period of Savarni, the Manu.
Durga Sapta Shati -2 - Hindi- दुर्गा सप्त शती
Updated 8 October 2016, 29 September 2014
Durga Saptashati starts from 16.15 Before that Durga Kavacham etc. are there.
दुर्गा सप्ता शती
ॐ नमश्चण्डिकायै
ॐ ऐं मार्कण्डेय उवाच ।। १।।
सावर्णिः सूर्यतनयो यो मनुः कथ्यतेऽष्टमः ।
निशामय तदुत्पत्तिं विस्तराद्गदतो मम ।। २।।
महामायानुभावेन यथा मन्वन्तराधिपः ।
स बभूव महाभागः सावर्णिस्तनयो रवेः ।। ३।।
स्वारोचिषेऽन्तरे पूर्वं चैत्रवंशसमुद्भवः ।
सुरथो नाम राजाभूत्समस्ते क्षितिमण्डले ।। ४।।
तस्य पालयतः सम्यक् प्रजाः पुत्रानिवौरसान् ।
बभूवुः शत्रवो भूपाः कोलाविध्वंसिनस्तदा ।। ५।।
तस्य तैरभवद् युद्धमतिप्रबलदण्डिनः ।
न्यूनैरपि स तैर्युद्धे कोलाविध्वंसिभिर्जितः ।। ६।।
ततः स्वपुरमायातो निजदेशाधिपोऽभवत् ।
आक्रान्तः स महाभागस्तैस्तदा प्रबलारिभिः ।। ७।।
अमात्यैर्बलिभिर्दुष्टैर्दुर्बलस्य दुरात्मभिः ।
कोशो बलं चापहृतं तत्रापि स्वपुरे ततः ।। ८।।
ततो मृगयाव्याजेन हृतस्वाम्यः स भूपतिः ।
एकाकी हयमारुह्य जगाम गहनं वनम् ।। ९।।
स तत्राश्रममद्राक्षीद् द्विजवर्यस्य मेधसः ।
प्रशान्तः श्वापदाकीर्णं मुनिशिष्योपशोभितम् ।। १०।।
तस्थौ कंचित्स कालं च मुनिना तेन सत्कृतः ।
इतश्चेतश्च विचरंस्तस्मिन्मुनिवराश्रमे ।। ११।।
सोऽचिन्तयत्तदा तत्र ममत्वाकृष्टमानसः (ममत्वाकृष्टचेतनः)।
मत्पूर्वैः पालितं पूर्वं मया हीनं पुरं हि तत् ।।१२।।
मद्धृत्तैस्तैरसद्वृत्तैर्धर्मतः पाल्यते न वा ।
न जाने स प्रधानो मे शूरहस्ती सदामदः ।।१३।।
मम वैरिवशं यातः कान् भोगानुपलप्स्यते ।
ये ममानुगता नित्यं प्रसादधनभोजनैः ।।१४।।
अनुवृत्तिं ध्रुवं तेऽद्य कुर्वन्त्यन्यमहीभृताम् ।
असम्यग्व्ययशीलैस्तैः कुर्वद्भिः सततं व्ययम् ।।१५।।
सञ्चितः सोऽतिदुःखेन क्षयं कोशो गमिष्यति ।
एतच्चान्यच्च सततं चिन्तयामास पार्थिवः ।।१६।।
तत्र विप्राश्रमाभ्याशो वैश्यमेकं ददर्श सः ।
स पृष्टस्तेन कस्त्वं भो हेतुश्चागमनेऽत्र कः ।।१७।।
सशोक इव कस्मात्त्वं दुर्मना इव लक्ष्यसे ।
इत्याकर्ण्य वचस्तस्य भूपतेः प्रणयोदितम् ।।१८।।
प्रत्युवाच स तं वैश्यः प्रश्रयावनतो नृपम् ।। १९।।
वैश्य उवाच ।। २०।।
समाधिर्नाम वैश्योऽहमुत्पन्नो धनिनां कुले ।
पुत्रदारैर्निरस्तश्च धनलोभादसाधुभिः ।। २१।।
विहीनश्च धनैर्दारैः पुत्रैरादाय मे धनम् ।
वनमभ्यागतो दुःखी निरस्तश्चाप्तबन्धुभिः ।। २२।।
सोऽहं न वेद्मि पुत्राणां कुशलाकुशलात्मिकाम् ।
प्रवृत्तिं स्वजनानां च दाराणां चात्र संस्थितः ।। २३।।
किं नु तेषां गृहे क्षेममक्षेमं किं नु साम्प्रतम् ।। २४।।
कथं ते किं नु सद्वृत्ता दुर्वृताः किं नु मे सुताः ।। २५।।
राजोवाच ।। २६।।
यैर्निरस्तो भवाँल्लुब्धैः पुत्रदारादिभिर्धनैः ।। २७।।
तेषु किं भवतः स्नेहमनुबध्नाति मानसम् ।। २८।।
वैश्य उवाच ।। २९।।
एवमेतद्यथा प्राह भवानस्मद्गतं वचः ।
किं करोमे न बध्नाति मम निष्ठुरतां मनः ।। ३०।।
यैः सन्त्यज्य पितृस्नेहं धनलुभ्धैर्निराकृतः ।
पतिः स्वजनहार्दं च हार्दि तेष्वेव मे मनः ।। ३१।।
किमेतन्नाभिजानामि जानन्नपि महामते ।
यत्प्रेमप्रवणं चित्तं विगुणेष्वपि बन्धुषु ।। ३२।।
तेषां कृते मे निःश्वासो दौर्मनस्यं च जायते ।। ३३।।
करोमि किं यन्न मनस्तेष्वप्रीतिषु निष्ठुरम् ।। ३४।।
मार्कण्डेय उवाच ।। ३५।।
ततस्तौ सहितौ विप्र तं मुनिं समुपस्थितौ ।। ३६।।
समाधिर्नाम वैश्योऽसौ स च पार्थिवसत्तमः ।। ३७।।
कृत्वा तु तौ यथान्यायं यथार्हं तेन संविदम् ।
उपविष्टौ कथाः काश्चिच्चक्रतुर्वैश्यपार्थिवौ ।। ३८।।
राजोवाच ।। ३९।।
भगवंस्त्वामहं प्रष्टुमिच्छाम्येकं वदस्व तत् ।। ४०।।
दुःखाय यन्मे मनसः स्वचित्तायत्ततां विना ।। ४१।।
ममत्वं गतराज्यस्य राज्याङ्गेष्वखिलेष्वपि ।
जानतोऽपि यथाज्ञस्य किमेतन्मुनिसत्तम ।। ४२।।
अयं च निकृतः पुत्रैर्दारैर्भृत्यैस्तथोज्झितः ।
स्वजनेन च सन्त्यक्तस्तेषु हार्दी तथाप्यति ।। ४३।।
एवमेष तथाहं च द्वावप्यत्यन्तदुःखितौ ।
दृष्टदोषेऽपि विषये ममत्वाकृष्टमानसौ ।। ४४।।
तत्किमेतन्महाभाग यन्मोहो ज्ञानिनोरपि ।
ममास्य च भवत्येषा विवेकान्धस्य मूढता ।। ४५।।
ऋषिरुवाच ।। ४६।।
ज्ञानमस्ति समस्तस्य जन्तोर्विषयगोचरे ।
विषयाश्च महाभाग यान्ति चैवं पृथक्पृथक् ।। ४७।।
दिवान्धाः प्राणिनः केचिद्रात्रावन्धास्तथापरे ।
केचिद्दिवा तथा रात्रौ प्राणिनस्तुल्यदृष्टयः ।। ४८।।
ज्ञानिनो मनुजाः सत्यं किन्तु ते न हि केवलम् ।
यतो हि ज्ञानिनः सर्वे पशुपक्षिमृगादयः ।। ४९।।
ज्ञानं च तन्मनुष्याणां यत्तेषां मृगपक्षिणाम् ।
मनुष्याणां च यत्तेषां तुल्यमन्यत्तथोभयोः ।। ५०।।
ज्ञानेऽपि सति पश्यैतान् पतङ्गाञ्छावचञ्चुषु ।
कणमोक्षादृतान् मोहात्पीडयमानानपि क्षुधा ।। ५१।।
मानुषा मनुजव्याघ्र साभिलाषाः सुतान् प्रति ।
लोभात् प्रत्युपकाराय नन्वेतान् किं न पश्यसि ।। ५२।।
तथापि ममतावर्ते मोहगर्ते निपातिताः ।
महामायाप्रभावेण संसारस्थितिकारिणा ।। ५३।।
तन्नात्र विस्मयः कार्यो योगनिद्रा जगत्पतेः ।
महामाया हरेश्चैषा तया सम्मोह्यते जगत् ।। ५४।।
ज्ञानिनामपि चेतांसि देवी भगवती हि सा ।
बलादाकृष्य मोहाय महामाया प्रयच्छति ।। ५५।।
तया विसृज्यते विश्वं जगदेतच्चराचरम् ।
सैषा प्रसन्ना वरदा नृणां भवति मुक्तये ।। ५६।।
सा विद्या परमा मुक्तेर्हेतुभूता सनातनी ।। ५७।।
संसारबन्धहेतुश्च सैव सर्वेश्वरेश्वरी ।। ५८।।
राजोवाच ।। ५९।।
भगवन् का हि सा देवी महामायेति यां भवान् ।
ब्रवीति कथमुत्पन्ना सा कर्मास्याश्च किं द्विज ।। ६०।।
यत्प्रभावा च सा देवी यत्स्वरूपा यदुद्भवा ।। ६१।।
तत्सर्वं श्रोतुमिच्छामि त्वत्तो ब्रह्मविदां वर ।। ६२।।
ऋषिरुवाच ।। ६३।।
नित्यैव सा जगन्मूर्तिस्तया सर्वमिदं ततम् ।। ६४।।
तथापि तत्समुत्पत्तिर्बहुधा श्रूयतां मम ।। ६५।।
देवानां कार्यसिद्ध्यर्थमाविर्भवति सा यदा ।
उत्पन्नेति तदा लोके सा नित्याप्यभिधीयते ।। ६६।।
योगनिद्रां यदा विष्णुर्जगत्येकार्णवीकृते ।
आस्तीर्य शेषमभजत् कल्पान्ते भगवान् प्रभुः ।। ६७।।
तदा द्वावसुरौ घोरौ विख्यातौ मधुकैटभौ ।
विष्णुकर्णमलोद्भूतौ हन्तुं ब्रह्माणमुद्यतौ ।। ६८।।
स नाभिकमले विष्णोः स्थितो ब्रह्मा प्रजापतिः ।
दृष्ट्वा तावसुरौ चोग्रौ प्रसुप्तं च जनार्दनम् ।। ६९।।
तुष्टाव योगनिद्रां तामेकाग्रहृदयः स्थितः ।
विबोधनार्थाय हरेर्हरिनेत्रकृतालयाम् ।। ७०।।
विश्वेश्वरीं जगद्धात्रीं स्थितिसंहारकारिणीम् ।
निद्रां भगवतीं विष्णोरतुलां तेजसः प्रभुः ।। ७१।।
ब्रह्मोवाच ।। ७२।।
त्वं स्वाहा त्वं स्वधा त्वं हि वषट्कारः स्वरात्मिका ।
सुधा त्वमक्षरे नित्ये त्रिधा मात्रात्मिका स्थिताः ।। ७३।।
अर्धमात्रा स्थिता नित्या यानुच्चार्या विशेषतः ।
त्वमेव सा त्वं सावित्री त्वं देवि जननी परा ।। ७४।।
त्वयैतद्धार्यते विश्वं त्वयैतत् सृज्यते जगत् ।
त्वयैतत् पाल्यते देवि त्वमत्स्यन्ते च सर्वदा ।। ७५।।
विसृष्टौ सृष्टिरूपा त्वं स्थितिरूपा च पालने ।
तथा संहृतिरूपान्ते जगतोऽस्य जगन्मये ।। ७६।।
महाविद्या महामाया महामेधा महास्मृतिः ।
महामोहा च भवती महादेवी महासुरी ।। ७७।।
प्रकृतिस्त्वं च सर्वस्य गुणत्रयविभाविनी ।
कालरात्रिर्महारात्रिर्मोहरात्रिश्च दारुणा ।। ७८।।
त्वं श्रीस्त्वमीश्वरी त्वं ह्रीस्त्वं बुद्धिर्बोधलक्षणा ।
लज्जा पुष्टिस्तथा तुष्टिस्त्वं शान्तिः क्षान्तिरेव च ।। ७९।।
खड्गिनी शूलिनी घोर गदिनी चक्रिणी तथा ।
शङ्खिनी चापिनी बाणभुशुण्डीपरिघायुधा ।। ८०।।
सौम्या सौम्यतराशेषसौम्येभ्यस्त्वतिसुन्दरी ।
परापराणां परमा त्वमेव परमेश्वरी ।। ८१।।
यच्च किञ्चित्क्वचिद्वस्तु सदसद्वाखिलात्मिके ।
तस्य सर्वस्य या शक्त्तिः सा त्वं किं स्तूयसे मया ।। ८२।।
यया त्वया जगत्स्रष्टा जगत्पात्यत्ति यो जगत् ।
सोऽपि निद्रावशं नीतः कस्त्वां स्तोतुमिहेश्वरः ।। ८३।।
विष्णुः शरीरग्रहणमहमीशान एव च ।
कारितास्ते यतोऽतस्त्वां कः स्तोतुं शक्तिमान् भवेत् ।। ८४।।
सा त्वमित्थं प्रभावैः स्वैरुदारैर्देवि संस्तुता ।
मोहयैतौ दुराधर्षावसुरौ मधुकैटभौ ।। ८५।।
प्रबोधं च जगत्स्वामी नीयतामच्युतो लघु ।। ८६।।
बोधश्च क्रियतामस्य हन्तुमेतौ महासुरौ ।। ८७।।
ऋषिरुवाच ।। ८८।।
एवं स्तुता तदा देवी तामसी तत्र वेधसा ।
विष्णोः प्रबोधनार्थाय निहन्तुं मधुकैटभौ ।। ८९।।
नेत्रास्यनासिकाबाहुहृदयेभ्यस्तथोरसः ।
निर्गम्य दर्शने तस्थौ ब्रह्मणोऽव्यक्तजन्मनः ।। ९०।।
उत्तस्थौ च जगन्नाथस्तया मुक्तो जनार्दनः ।
एकार्णवेऽहिशयनात्ततः स ददृशे च तौ ।। ९१।।
मधुकैटभौ दुरात्मानावतिवीर्यपराक्रमौ ।
क्रोधरक्तेक्षणावत्तुं ब्रह्माणं जनितोद्यमौ ।। ९२।।
समुत्थाय ततस्ताभ्यां युयुधे भगवान् हरिः ।
पञ्चवर्षसहस्राणि बाहुप्रहरणो विभुः ।। ९३।।
तावप्यतिबलोन्मत्तौ महामायाविमोहितौ ।। ९४।।
उक्तवन्तौ वरोऽस्मत्तो व्रियतामिति केशवम् ।। ९५।।
श्रीभगवानुवाच ।। ९६।।
भवेतामद्य मे तुष्टौ मम वध्यावुभावपि ।। ९७।।
किमन्येन वरेणात्र एतावद्धि वृतं मम ।। ९८।।
ऋषिरुवाच ।। ९९।।
वञ्चिताभ्यामिति तदा सर्वमापोमयं जगत् ।
विलोक्य ताभ्यां गदितो भगवान् कमलेक्षणः ।। १००।।
आवां जहि न यत्रोर्वी सलिलेन परिप्लुता ।। १०१।।
ऋषिरुवाच ।। १०२।।
तथेत्युक्त्वा भगवता शङ्खचक्रगदाभृता ।
कृत्वा चक्रेण वै छिन्ने जघने शिरसी तयोः ।। १०३।।
एवमेषा समुत्पन्ना ब्रह्मणा संस्तुता स्वयम् ।
प्रभावमस्या देव्यास्तु भूयः श्रृणु वदामि ते ।।ऐं ॐ।। १०४।।
।। इति श्रीमार्कण्डेयपुराणे सावर्णिके मन्वन्तरे देवीमाहात्म्ये मधुकैटभवधो नाम प्रथमोऽध्यायः ।।
Durga Saptashati Reading in Good Clear Voice - All Chapters
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https://www.youtube.com/watch?v=9y0b17sZa8M
Uploaded by Sriram Sankaranarayanan
Durga Sapta Shati Explained Hindi by Anuradha Paudwal
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T-Series Bhakti Sagar upload
One time reading schedule of Durga Sapta Shati during Nav Ratri
Chapter 1 (Madhu kaitabha samhaara) is to be read for 1st day,
Chapter 2, 3 and 4 (Mahishhasura samhaara) to be read on 2nd day,
Chapter 5 and 6 (Dhuumralochana vadha) on the 3rd day,
Chapter 7 (Chanda Munda vadha) on 4th day,
Chapter 8 (Rakta biija samhaara) on 5th day,
Chapter 9 and 10 (Shumbha Nishumbha vadha) on 6th day,
Chapter 11 (Praise of Narayani) on 7th day,
Chapter 12 (Phalastuti) on 8th day,
Chapter 13 (Blessings to Suratha and the Merchant)on 9th day
Chapter 14 (Aparadha Kshamaprarthana) on 10th day
Durga Sapta Shati -2 - Hindi- दुर्गा सप्त शती
Durga Saptashati Parayana - Some Procedures
http://www.kamakotimandali.com/stotra/SaptashatiTathya.pdf
There are various schemes of sampuṭa in caṇḍī vidhi (Saptashati parayana or reciting). "Sampuṭa" here means uttering the specific mantra before and after every verse of saptaśatī for all the 700 verses.
Some are sampuṭas for the entire hymn while some others are for each individual verse of saptaśatī. The most common scheme is one where the navākṣarī mahāmantra is recited 108 times at the
beginning and end of saptaśatī. Such use of sampuṭa is generally for sakāma pakṣa . Those reciting the hymn mainly for ātmalābha need not follow the saṃpuṭīkaraṇa scheme using navārṇa mantra.
There are four recognized ways of saṃpuṭīkaraṇa of saptaśatī
using navārṇa mahāmantra. They are:
1. Reciting 108 navārṇa mantras at the beginning and end of the
entire saptaśatī hymn.
2. Reciting 108 navārṇa mantras at the beginning and end of
each of the three charitras.
3. Reciting 108 navārṇā mantras at the beginning and end of
each of the thirteen chapters of saptaśatī.
4. Reciting navārṇa mantra at the beginning and end of every
śloka of saptaśatī.
There are various prayogas which are detailed in tantras such as kātyāyanī, vārāhī and ḍāmara, as also by authorities such as nīlakaṇṭha and nāgojībhaṭṭā some of which are listed below.
sampuṭa here means uttering the specific mantra before and after every verse of saptaśatī for all the 700 verses. One example of sampuṭa is reading is sloka with praṇava or Omkāra: "OM + śloka + OM"
Samputa Schemes
1. By sampuṭa of sapraṇava vyāhṛtitraya a hundred times, one attains mantra siddhi (OM bhūḥ bhuvaḥ svaḥ + śloka + svaḥ bhuvaḥ bhūḥ OM)
2. By reciting sapraṇava vyāhṛtitraya at the beginning of every śloka, one attains mantra siddhi.
3. By sampuṭa of sapta vyāhṛti (OM bhūḥ bhuvaḥ svaḥ maḥ janaḥ manaḥ tapaḥ satyaṃ), one attains mantra siddhi.
4. By sampuṭa of gāyatrī mantra along with sapta vyāhṛti or vyāhṛtitraya, one attains immense merit.
5. By sampuṭa of the mantra jātavedase from the durgā sūkta, one attains all desired fruits.
6. By sampuṭa of śatākṣara tryambaka mantra, one is protected from death and disease. This mantra is formed by combining gāyatrī, jātavedase and tryambaka mantras.
7. By sampuṭa of the śloka śaraṇāgatadīnārta paritrāṇa
parāyaṇe, one achieves success in all endeavors.
8. By sampuṭa of the śloka karotu sā naḥ śubhaheturīśvarī, one
attains all desired fruits.
9. By sampuṭa of the śloka evaṃ devyā varaṃ labdhvā, one
attains all desired boons.
10. By sampuṭa of the śloka durge smṛtā harati, one is protected
from dangers of all kind.
11. By sampuṭa of the śloka sarvābādhāpraśamanaṃ, one is
freed from afflictions of all kinds. One can also recite this śloka
alone for the same purpose.
12. By reciting the śloka itthaṃ yadā yadā a lakh times, one is
freed from epidemics such as mahāmārī.
13. By reciting the śloka tato vavre nṛpo rājyaṃ a lakh times,
one gains back lost wealth and position.
14. By offering sadīpa balidāna reciting the śloka, hinasti
daityatejāṃsi, one is cured of bālagraha.
15. By a combined recitation of the śloka durge smṛtā harasi
along with the ṛk yadanti yacca dūrake, one is speedily freed
from all dangers and misery.
16. By sampuṭa of the śloka jnānināmapi cetāṃsi, one attains
the power of infatuation.
17. By sampuṭa of the śloka rogānaśeṣān, one is freed from all
diseases.
17. By sampuṭa of the śloka ityuktvā sā tadā devī, one is blessed
with knowledge.
18. The verse bhagavtyā kṛtaṃ sarvaṃ is very potent and
confers sarvasiddhi. It can be recited individually as a 112-
lettered mahāmantra to accomplish all desires.
16. By sampuṭa of the śloka devi prapannārtihare prasīda, one
is speedily liberated from dangers and misery of all kinds.
Performing the above prayogas in front of a lamp (durgā
dīpanamaskāra) grants very fast results.
Short Version
http://www.gita-society.com/pdf/durga-saptasati-eng.pdf
Meaning
Chapter 1 The Slaying of Madhu and Kaitabha
Markandeya said (to his disciple Krasustuki Bhaguri):
There was a king by the name of Suratha who ruled the kingdom of Kola. He was a good king. Some ministers of Kola plotted against him and deposed him. King Suratha rode alone on horseback into a dense forest. There he came to the hermitage of sage Medhas. The sage received king Suratha with due hospitality.
While on a walkabout near the hermitage, king Suratha reflected in his own mind. Overcome with attachment, he thought:
'I do not know whether the capital (which was) well guarded by my ancestors and recently deserted by me is being guarded righteously or not by my servants of evil conduct. I do not know what enjoyments (care) my chief elephant, heroic and always elated, and now fallen into the hands of my foes, will get. Those who were my constant followers and received favour, riches and food from me, now certainly pay homage to other kings. The treasures which I gathered with great care will be squandered by those constant spendthrifts, who are addicted to improper expenditures.'
The king was continually thinking of these and other things.
Near the hermitage of the sage the king saw a merchant, and asked him:
‘Who are you? What is the reason for your coming here? Wherefore do you appear as if afflicted with grief and depressed in mind?'
Hearing this speech of the king, uttered in a friendly spirit, the merchant bowed respectfully and replied to the king.
The merchant said: 'I am a merchant named Samadhi, born in a wealthy family. I have been cast out by my sons and wife, who are wicked through greed of wealth. My wife and sons have misappropriated my riches, and made me devoid of wealth. I have come to the forest grief-stricken. Dwelling here, I do not know anything about the welfare of my sons, kinsmen and wife. How are they? Are my sons living good or evil lives?'
The king said: 'Why is your mind affectionately attached to those covetous folks, your sons, wife and others, who have deprived you of your wealth?'
The merchant said: 'This very thought has occurred to me, just as you have uttered it. What can I do? My mind does not leave attachment; it bears deep affection to those very persons who have driven me out in their greed for wealth, abandoning love for a father and attachment to one's master and kinsmen. I do not comprehend although, I know it. O noble hearted king, how is it that the mind is prone to love even towards worthless kinsmen?
Markandeya said: . Then the merchant Samadhi and the noble king Suratha together approached the sage (Medhas); conversed with him.
The king said: 'Sir, I wish to ask you one thing. Be pleased to reply to it. Without the control of my intellect, my mind is afflicted with sorrow. Though I have lost the kingdom, like an ignorant man- though I know it- I have an attachment to all the paraphernalia of my kingdom. How is this, O best of sages? And this merchant has been disowned by his children, wife and servants, and forsaken by his own people; still he is inordinately affectionate towards them. Thus both he and I, drawn by attachment towards objects whose defects we do know, are exceedingly unhappy. How does this happen, then, sir, that though we are aware of it, this delusion persists? This delusion besets me as well as him, blinded as we are in respect of discrimination?'
The Rishi said: ‘Sir, every being has the knowledge of objects perceivable by the senses. And object of sense reaches it in various ways. Some beings are blind by day, and others are blind by night; some beings have equal sight both by day and night.
The knowledge that men have, birds and beasts too have; and what they have men also possess; and the rest (like eating and sleeping) is common to both of them. Look at these birds, which though they possess knowledge, and are themselves distressed by hunger are yet, because of the delusion, engaged in feeding grains into the beaks of their young ones. See with what devotion they put the food grains into the beaks of their young ones? Men, O king, are full of desires. Human beings are, O tiger among men, attached to their children because of greed, expecting rewards in return.
Men are hurled into the whirlpool of attachment, the pit of delusion, through the power of Mahamaya (the Great deusion), who makes the existence of the world possible. Marvel not at this. This Mahamaya is the Yoganidra, of Vishnu, the Lord of the world. It is by her the world is deluded. Verily she, the Bhagavati, the Mahamaya forcibly drawing the minds of even the wise, entangles them into delusion. She creates this entire universe, both moving and unmoving. It is she who, when propitious, becomes a boon-giver to human beings for their final liberation. She is the supreme knowledge, the cause of final liberation, and eternal; she is the cause of the bondage of transmigration and the sovereign over all lords.’
The king said: . 'Venerable sir, who is that Devi whom you call Mahamaya? How did she come into being, and what is her sphere of action, O sage? What constitutes her nature? What is her form? Wherefrom did she originate? All that I wish to hear from you.
The Rishi said:
She is eternal, embodied as the universe. By her all this is pervaded. Nevertheless she incarnates in manifold ways; hear it from me. When she manifests herself in order to accomplish the purposes of the devas, she is said to be born in the world, though she is eternal. At the end of a kalpa when the universe was one ocean ( with the waters of the deluge) and the adorable Lord Vishnu stretched out on Sesa and took the mystic slumber, the terrible asuras (demons) the well-known Madhu and Kaitabha, sprung into being from the dirt of Vishnu's ears, and sought to slay Brahma.
Brahma, the father of beings, was sitting in the lotus (that came out) from Vishnu's navel. Seeing these two fierce asuras and Janardhana (Vishnu) asleep, and with a view to awakening Hari (Vishnu), Brahma with concentrated mind extolled Yoganidra, dwelling in Hari's eyes (appeared as Sleep in the eyes of Vishnu). The resplendent Lord Brahma extolled the incomparable Goddess of Vishnu, Yoganidra, the queen of cosmos, the supporter of the worlds, the cause of the sustenance and dissolution alike (of the universe).
Brahma said: ‘O great Mother! 'You are Svaha (the energy of Devas). You are Svadha (the energy of Pitris). You are verily the Vasat (the emblem of sacrifice). You are the embodiment of Svara (Vedic accent). You are Sudha (the nectar). O eternal and imperishable One, you are the embodiment of the threefold mantra. You are Savitri and the supreme Mother of the devas. You are the goddess of good fortune, the ruler, modesty, intelligence characterized by knowledge, bashfulness, nourishment, contentment, tranquillity and forbearance. Armed with sword, spear, club, discus, conch, bow, arrows, slings and iron mace, you are terrible (and at the same time) you are pleasing, more pleasing than all the pleasing things and exceedingly beautiful. You are indeed the supreme Isvari, beyond the high and low. Let Vishnu, the Master of the world, be quickly awakened from sleep and rouse up his nature to slay these two great asuras.'
The Rishi said: There, the Devi of delusion extolled thus by Brahma, the creator, in order to awaken Vishnu for the destruction of Madhu and Kaitabha, drew herself out from every part of Vishnu’s body, and appeared before Brahma. Janardana (Vishnu), Lord of the universe, rose up from His couch on the universal ocean, and saw those two evil (asuras), Madhu and Kaitabha, of exceeding heroism and power, with eyes red in anger, endeavouring to devour Brahma. Thereupon the all-pervading Lord Vishnu got up and fought with the asuras for five thousand years, using his own arms as weapons. And they, frenzied with their exceeding power, and deluded by Mahamaya, exclaimed to Vishnu, ' Ask a boon from us.'
Lord Vishnu said: 'If you are satisfied with me, you must both be slain by me now. What need is there of any other boon here? My choice is this much indeed.'
The Rishi said: Those two (asuras), thus bewitched (by Mahamaya), gazing then at the entire world turned into water, told Lord Vishnu the lotus eyed One, 'Slay us at the spot where the earth is not flooded with water.' The Rishi said: Saying 'Be it so', Lord Vishnu, the great wielder of conch, discus and mace, took them on His loins and there severed their heads with His discus.
Thus she (Mahamaya) herself appeared when praised by Brahma.
Here ends the first chapter called 'The slaying of Madhu and Kaitabha' of Devi Mahatmya Sri Durga Saptashati in Markandeya Purana, during the period of Savarni, the Manu.
Durga Sapta Shati -2 - Hindi- दुर्गा सप्त शती
Updated 8 October 2016, 29 September 2014
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