Jagrata is performed at the Satsang Centre, Woburn, MA on a weekend (usually Friday) of your choice and as per our team's availability. Although we are pleased to accommodate everybody into our schedule, however, do make sure that you plan for the occasion well in advance as we can only book on a first-come-first-serve basis. Durga Stuti- Na Mantram Na Yantram-Chants of the Goddess. SHRI DURGA SAPTASATI.ADHYAY-6,7,8 & 9 BY PT. SOMNATH SHARMA; EDITED BY SUJIT MADHUAL by Sujit Madhual.

Durga Saptashati

Prathamodhyaya

दुर्गा स्तुति दूसरा अध्याय (चमन जी ): durga stuti second chapter (chaman ji ): sanjay mehta ludhiana दुर्गा पाठ का दूसरा शुरू करू अध्याय जिसके सुनाने पढने से सब संकट मिट जाये. Narayani Stuti - In sanskrit with meaning - from Devi Mahatmyam. नारायणि स्तुति Narayani Stuti.

CHAPTER 1

The slaying of Madhu and Kaitabha

Meditation of Mahakali I resort to Mahakali, who has ten faces, ten legs and holds in her hands the sword, disc, mace, arrows, bow, club, spear, missile, human head and conch, who is three-eyed, adorned with ornaments on all her limbs, and luminous like a blue jewel, and whom Brahma extolled in order to destroy Madhu and Kaitabha, when Vishnu was in (mystic) sleep.

Markandeya said ( to his disciple Krasustuki Bhaguri):

1-3. Savarni, {Savarni was so called because he was the son of Savarna, Surya’s wife. He became King Suratha in the second (Svarocisa) manvantara.} son of Surya, is called the eighth Manu. Listen , while I describe in detail about his birth, how Savarni, illustrious son of Surya, became the lord of the (eighth)Manvantara {One cycle of creation is divided into fourteen manvantaras. The period ruled over by one Manu is called a Manvantara. There are, therefore, fourteen Manus as follows: Svayambhuva, Svarocisa, Uttama, Tamasa, Raivata, Caksusa, Vaivasvata, Savarni, Daksha-savarni, Brahma-savarni, Dharma-savarni, Rudra-savarni, Deva-savarni, and Indra-savarni. } by the grace of Mahamaya {One of the names of the Divine Mother. }.

4-5. In former times there was a king named Suratha, born of the Chitra dynasty, ruling over the whole world in the period of Svarocisa. He protected his subjects duly like his own children. At that time the kings, who were the destroyers of the c, became his enemies.

6-7. He, the wielder of powerful weapons, fought a battle with the destroyers of Kolas, but was defeated by them though they were a small force. Then he returned to his own city, and ruled over his won country. Then that illustrious king was attacked by those powerful enemies.

8-9. Even in his own city, the king, (now) bereft of strength, was robbed of his treasury and army by his own powerful, vicious and evil-disposed ministers. Thereafter, deprived of this sovereignty, the king left alone on horse-back for a dense forest, under the pretext of hunting.

10-11. He saw there the hermitage of Medhas- the supreme among the twice-born – inhabited by wild animals which were peaceful, and graced by the disciples of the sage. Entertained by the sage, Suratha spent some time moving about in the hermitage of the great sage.

12-16. There then overcome with attachment, he fell into the 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 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 favor, riches and food from me, now certainly pay homage to other kings. The treasure which I gathered with great care will be squandered by those constant spendthrifts, who are addicted to improper expenditures.’

17-19. The king was continually thinking of these and other things. Near the hermitage of the Brahamana he saw a merchant, and asked him: ‘Ho! 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:

20-25. ‘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. Cast out by my trusted kinsmen, I have come to the forest grief-stricken. Dwelling here, I do not know anything as regards good of bad of my sons, kinsmen and wife. At present is welfare or ill-luck theirs at home? How are they? Are my sons living good or evil lives?’ The king said:

26-28. ‘Why is your mind affectionately attached to those covetous folk, your sons, wife and others, who have deprived you of your wealth?’ The merchant said:

29-34. ‘This very thought has occurred to me, just as you have uttered it. What can I do? My mind does not become hard; 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 it is that the mind is prone to love even towards worthless kinsmen. On account of them I heave heavy sighs and feel dejected. What can I do since my mind does not become hard towards those unloving ones? Markandeya said:

35-38. Then O Brahmana, the merchant Samadhi and the noble king together approached the sage (Medhas); and after observing the etiquette worthy of him and as was proper, they sat down and conversed (with him ) on some topics. The king said:

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Durga Saptashati

Chaturthodhyaya

CHAPTER 4

The Devi Stuti

The Rishi said:

1-2. When that most valiant but evil-natured Mahisasura and the army of that foe of the devas were destroyed by the Devi, Indra and the hosts of devas uttered their words of praise, their necks and shoulders reverently bent, and bodies rendered beautiful with horripilation and exultation.

3. ‘To that Ambika who is worthy of worship by all devas and sages and pervades this world by her power and who is the embodiment of the entire powers of all the hosts of devas, we bow in devotion. May she grant us auspicious things!

4. ‘May Chandika, whose incomparable greatness and power Bhagavan Vishnu, Brahma and Hara are unable to describe, bestow her mind on protecting the entire world and on destroying the fear of evil.

5. ‘ O Devi, we bow before you, who are yourself good fortune in the dwellings of the virtuous, and ill-fortune in those of the vicious, intelligence in the hearts of the learned, faith in the hearts of the good, and modesty in the hearts of the high-born. May you protect the universe!

6. ‘O Devi, how can we describe your inconceivable form, or your abundant surpassing valour that destroys the asuras, or your wonderful feats displayed in battles among all the hosts of gods, asuras and others?

7. ‘You are the origin of all the worlds! Though you are possessed of the three gunas you are not known to have any of their attendant defects (like passion)! You are incomprehensible even to Vishnu, Shiva and others! You are the resort of all! this entire world is composed of an infinitesimal portion of yourself! You are verily the supreme primordial Prakriti untransformed.

8. ‘O Devi, you are Svaha at whose utterance the whole assemblage of gods attains satisfaction in all the sacrifices. You are the Svadha which gives satisfaction to the manes. Therefore you are chanted (as Svaha and Svadha in Sacrifices) by people.

9. ‘O Devi, you are Bhagavati, the supreme Vidya which is the cause of liberation, and great inconceivable penance (are the means for your realization). You ( the supreme knowledge) are cultivated by sages desiring liberation, whose senses are well restrained, who are devoted to Reality, and have shed all the blemishes.

10. ‘You are the soul of Sabda-Brahman. You are the repository of the very pure Rig-veda and Yajus hymns, and of Samans, the recital of whose words is beautiful sith the Udgitha! You are Bhagavati embodying the three Vedas. And you are the sustenance whereby life is maintained. You are the supreme destroyer of the pain of al the worlds.

11. ‘O Devi, you are the Intellect, by which the essence of all scriptures is comprehended. You are Durga, the boat that takes men across the difficult ocean of worldly existence, devoid of attachments. You are Shri who has invariably taken her abode in the heart of Vishnu. You are indeed Gauri who has established herself with Shiva.

Durga Stuti Adhyay 9 Pdf

12. ‘Gently smiling, pure, resembling the full moon’s orb, beautiful like the splendour of excellent gold was your face! Yet it was very strange that, being swayed by anger, Mahisasura suddenly struck your face when he saw it.

13. ‘Far strange it is that after seeing your wrathful face, O Devi, terrible with its frowns and red in hue like the rising moon, that Mahisasura did not forthwith give up his life! For, who can live after beholding the enraged Destroyer?

14. ‘O Devi, be propitious. You are Supreme. If enraged, you forthwith destroy the (asura) families for the welfare (of the world). This was known the very moment when the extensive forces of Mahisasura were brought to their end.

15. ‘You who are always bounteous, with whom you are well pleased, those (fortunate ones) are indeed the object of esteem in the country, theirs are riches, theirs are glories, and their acts of righteousness perish not; they are indeed blessed and possessed of devoted children, servants and wives.

16. ‘By your grace, O Devi, the blessed individual does daily all righteous deeds with utmost care and thereby attains to heaven. Are you not, therefore O Devi, the bestower of reward in all the three worlds?

17. ‘When called to mind in a difficult pass, you remove fear for eve3ry person. When called to mind by those in happiness, you bestow a mind still further pious. Which goddess but you, O Dispeller of poverty, pain and fear, has an ever sympathetic heart for helping everyone?

18. ‘The world attains happiness by the killing of these (foes) and though these (asuras) have committed sins to keep them long in hell, let them reach heaven by meeting death eventually at he battle (with me)- thinking thus, that you, O Devi, certainly destroy our enemies.

19. ‘Don’t’ you reduce to ashes all asuras by mere sight? But you direct your weapons against them so that even the inimical ones, purified by the missiles, may attain the higher worlds. Such is your most kindly intention towards them.

20. ‘If the eyes of the asuras had not been put out by the terrible flashes of the mass of light issuing from your sword or by the copious lustre of your spearpoint, it is because they saw also your face resembling the moon, giving out (cool) rays.

21. ‘O Devi, your nature is to subdue the conduct of the wicked; this your peerless beauty is inconceivable for others; your power destroys those who have robbed the devas of their prowess, and you have thus manifested your compassion even towards the enemies.

22. ‘What is your prowess to be compared to? Where can one find this beauty (of yours) most charming, (yet) striking fear in enemies? Compassion in heart and relentlessness in battle are een, O Devi, O Bestower of boons, only in you in all the three worlds!

23. ‘Through the destruction of the enemies all these three worlds have been saved by you. Having killed them in the battle-front, you have led even those hosts of enemies to heaven, and you have dispelled our fear from the frenzied enemies of the devas. Salutation to you!

24. ‘O Devi, protect us with your spear. O Ambika, protect us with your sword, protect us by the sound of your bell and by the twang of your bow-string.

25. ‘O Chandika, guard us in the east, in the west, in the north and in the south by the brandishing of your spear. O Iswari!

26. ‘Protect us and the earth with those lovely forms of yours moving about in the three worlds, as also with your excludingly terrible forms.

Durga Stuti Adhyay 9 Hindi

27. ‘O Ambika, protect us on every side with your sword, spear and club and whatever other weapons your sprout-like (soft) hand has touched.’ The Rishi said:

28-30. Thus the supporter of the worlds was praised by the devas, worshipped with celestial flowers that blossomed in Nandana and with perfumes and unguents; and with devotion all of them offered her – heavenly incense. Benignly serene in countenance she spoke to all obeisant devas. The Devi said:

31-32. ‘Choose all of you, O devas, whatever you desire of me. (Gratified immensely with these hymns, I grant it with great pleasure)’ The devas said:

33-34. ‘Since our enemy, this Mahisasura, has been slain by Bhagavati (i.e you) everything has been accomplished, and nothing remains to be done. 35. ‘And if a boon is to be granted to us by you, O Mahesvari, whenever we think of you again, destroy our direct calamities.

36-37. ‘O Mother of spotless countenance, and whatever mortal shall praise you with these hymns, may you, who have become gracious towards us, be also for his increase in this wealth, wife, and other fortunes together with riches, prosperity and life, O Ambika!’ The Rishi said:

38-39. O King, being thus propitiated by the devas for the sake of the world and for their own sake, Bhadrakali said, ‘Be it so’ and vanished from their sight.

40. Thus have I narrated, O King, how the Devi who desires the good of all the three worlds made her appearance of yore out of the bodies of the devas.

Durga Stuti Adhyay 9 Songs

41-42. And again how, as a benefactress of the devas, she appeared in the form of Gauri for the slaying of wicked asuras as well as Sumbha and Nisumbha, and for the protection of worlds, listen as I relate it. I shall tell it to you as it happened. Here ends the fourth chapter called “The Devi Stuti ” of the Devi-mahatmya in Markandeya-purana during the period of Savarni, the Manu.

Durga Stuti Adhyay 9 Hindi