ीनारायणभ पाद वर चता

SRIPADA
SAPTATHI
English Translation-
P.R.Kannan
 ॐ ीगु यो नमः

Commentary

Sri Narayana Bhattatri’s

SRIPADASAPTATI
Sri Devi Kesadipadavarnanam

Jagadguru Seva Ratnam, Upanyasa Tilakam

P.R.KANNAN, M.Tech.
Navi Mumbai

1
Commentary:

Sri Narayana Bhattatri’s

SRIPADASAPTATI &

SRI DEVI KESADIPADVARNANAM

Essay: Durga Parameswari

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 05.09.2003

Within the sacred land of Bharat, in the part of Kerala, even more sanctified by the incarnation of Adi
Sankara Bhagavatpada, the celebrated poet, Sri Narayana Bhattatri sang in detail all the beautiful sport
of Lord Krishna, right from His childhood. Sri Guruvayurappan nodded His head every time in
appreciation. The book written by Sri Narayana Bhattatri is widely acclaimed as Sri Narayaneeyam. Sri
Narayana Bhattatri has enjoyed and sung in 70 verses the glories of the Lotus Feet of the Divine Mother,
Para Sakthi in his book, “Sri Pada Saptati”. Kannan, the resident of New Mumbai, translated this work
in Tamil, based on the ‘Malika’ commentary of Muriyil Narayanan Nambisan and his book was
published earlier by Sri Bhagavannama Publications.

Kannan has now written a detailed explanation of “Sri Pada Saptati” in English at the request of
friends. His explanation of each verse with supporting quotations from works like Soundaryalahari,
Mooka Panchasati, Devi Bhagavatam, Durga Saptasati etc. is praiseworthy. We bless that all the people,
with the help of this book, should worship the Divine Feet of Mother, receive auspicious benedictions
and live happily and prosperously. We also bless the commentator that he should continue to write many
more explanatory works, thus serving the public and attain all happiness and bliss.

Narayana Smriti

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 SRIPADA SAPTATI
Introduction
Shri Melpattur Narayana Bhattatri is the celebrated author of Narayaneeyam, a devotional poem of
about 1000 verses in soulful praise of Lord Krishna, the god of Guruvayur in Kerala. This epic poem
epitomises the essence of Shrimad Bhagavatham and it is believed that Krishna nodded his head in
appreciation at the end of each chapter and also gave him special Darshan on important occasions.
Bhattatri found at the end that he was cured of his ailment in foot, which had tormented him for long. He
however longed for peace of mind and Bliss that still eluded him. Tradition has it that the lord of
Guruvayur appeared in his dream and directed him to a place called Mukthisthala (near Guruvayur) and
to worship Devi Durga. Bhattadri, upon Darshan of the Devi at Muktisthala, burst out in 70 moving
verses in praise of Devi’s Holy Feet, entitled SHRIPADA SAPTATI. It is said that he was blessed with
beatitude and spent his last days at Her Feet and attained liberation.

In SHRIPADA SAPTATI, Shri Narayana Bhattatri takes the reader to great heights of Sanskrit poetry
and devotion. His description of Devi’s bounty of Grace is exquisite and elevating. The versatile scholar
of Sanskrit grammar that he was, no figure of speech or embellishment misses him. He dwells with a lot
of imagery on the incomparable beauty of the Holy Feet, the divine child-sport of Parvati in the
Himalayas, Her marriage with Shiva, their love and feigned anger, destruction of Mahishasura and
Sumbha, worship of Brahma, Vishnu, Shiva, Indra and the other Dikpalakas at Devi’s Feet and, above
all, Devi’s benevolence to Her devotees. The tradition of worshipping the Feet (Pada Puja) of divinities
and Gurus has been very strong in our Sanatana Dharma. It is believed that the Shripadas are ever full of
mercy, compassion and munificence and bless the devotee without weighing his qualifications as Devi
would. A free translation in English of the verses with explanation and citations from other similar great
works is now presented.

Note: Location of MUKTISTHALAM: The place, which is called Mukkolakka these days, is between
Guruvayur and Kozhikode. Go to Sankarankulam, 30 km from Guruvayur on that road. From there,
proceed to Mukkolakka by auto rickshaw on narrow road for 3-4 km. Devi Durga - Swayambhu Murthy
is in the lower part in the open. Shri Narayana Bhattattiri's idol is also there nearby. In the upper part,
Shiva installed by Adi Sankara is there.

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 ॥ ीनारायणभ टपाद वर चता ीपादस त तः ॥
SRIPADA SAPTATI
by Narayana Bhattatri

यान लोकः
द ाधःकरप लवे लसद सं द ो वगे शू लनीं
वामो व फलको वलां क टतट य ता यह ता बज ु ाम ् ।
शलू ा ाहतकासरासरु शरो न ठां टां सरु ै र-्
जु टा म टवर दां भगवतीं मिु त थल थां भजे ॥

DHYANA SLOKA:
I worship Bhagavathi, residing in Mukthisthala; who possesses a shining sword in Her lower
right hand, resembling a tender creeper; the trident in the upper right hand; a brilliant shield in
the upper left hand; the other left hand, which is (like) lotus, poised on the waist; directing the
end of the trident on the broken head of Mahishasura; worshipped by Devas; the giver of
desired boons.

Shri Narayana Bhattadri brings out in this initial verse the graphic description of the image of
Bhagavathi Durga at Mukthisthala for the reader to fix his mind. Here he adds two important
points: one, She is worshipped by Devas. The powerful Devas, vanquished earlier at the
hands of the demon Mahishasura, propitiated Devi and begged Her to eliminate their mortal
enemy. Devi fulfilled their wish and Devas fell at Her Feet and praised Her Grace. The second
point is that Devi is ever eager to grant the wishes of any devotee, who surrenders to Her. It is
not just Devas, who are the recipients of Her unlimited bounty, but anyone who submits to Her
for help.

तो म ्
य संवाहनलो भनः श शकलाचड ू य ह ता बज
ु -
पशना प च लो हताय त मह
ु ु व पादप के हम ् ।
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तेनव
ै ो धरकासरासरु शर श ृ गा स चण
ू न-
ाच यं तदनिु ठतं कल कथं मिु त थल थे शवे ॥१॥

1. Mangalambike (Auspicious one), residing at Mukthisthalam! Greatly desirous of lifting your

Lotus Foot with His Lotus Hand, Shri Parameswara, whose head is adorned by the Kala of the
moon, touches your Shripada, which instantly turns reddish. With the same (tender) foot, You
fiercely pulverised the head of Mahishasura, whose body was bigger than a mountain. How
was it possible? “

The reference is to Durga, who resides at a place in Kerala called Mukthisthalam (now known
as Mukkolakka), where the poet Shri Narayana Bhattadri prayed in his last days and attained
Mukthi, i. e. liberation. Mukthisthalam also symbolises the cleansed hearts of great Yogis, ripe
for Mukthi. Further it also refers to the fact that Mukthi results on removal of Avidya (or Maya)
and attainment of Vidya. Devi is the embodiment of Vidya and hence the only source of Mukthi.
The simultaneous expression of the opposite qualities of tenderness and hardness of Devi’s
Lotus feet is beautifully brought out by the poet devotee. This is indicative of Devi’s Grace,
which at once protects the good and Her fierceness which destroys the evil.

In Durga Sapthasathi, we find in the Devas’ prayer to Devi after the killing of Mahishasura, a
similar expression:

या ी: वयं सक ु ृ तनां भवने वल मी:

पापा मनां कृत धयां दयेषु बु ध:।
धा सतां कुलजन भव य ल जा
तां वां नता: म प रपालय दे व व वम ्॥ (4.5)
“Devi, who resides as Lakshmi Herself in the homes of the good, becomes ‘Alakshmi’ in the
homes of the wicked. In the hearts of the virtuous born of good families, She abides as
intellect, faith, bashfulness. We prostrate to You, please protect the universe on the path of
dharma.”

व पादं नजम तके घट यतंु लोके न के के जनाः

कं कं नारचयि त द ु चरतप चयासपया दकम ् ।
म ये ध यतमं तु दे व म हषं वैर थयैव वया
य मिू न वयमेव पातकहरं पादा बज ु ं पा ततम ् ॥२॥

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2. Devi! For resting your Shri Pada on their heads, people of all sorts (including Devas,
Yakshas, Gandharvas etc.) in the three worlds resort to extremely difficult austerities, poojas
etc. However, Mahishasura, I think, was the most fortunate. Though he harboured enmity
towards You, Your lotus Shripada, which destroys all sins, was placed on his head, on your
own.

Durga Sapthasathi says:

केनोपमा भवतु तेऽ य परा म य

पं च श भ
ु यकाय तहा र कु ।
च े कृपा समर न ठुरता च टा
व येव दे व वरदे भव
ु न येऽ प ॥ 4.22॥
“What parallel can be drawn to Your valour and the dreadful form causing fear among foes?
Devi! Giver of Boons! In the three worlds, it is only in You, that we find Mercy in the mind while,
(at the same time) showing ruthlessness in battle.”

व पादा बज
ु म पतं व नु शवे क नु यीम तके
न यं त व वचारद मनसां च ा बज
ु ा ेषु वा ।
कं वा व णय कोप वनम मारा रमौ ल थले
कं ो खि डतघोरसै रभमहादै ये मू धा तरे ॥ ३॥
3. Mangalambike (Auspicious one)! Where are your lotus feet ? Are they in the pinnacle of the
(three) Vedas ? Or are they in the lotus hearts of the Yogis, whose thoughts are always
immersed in the Ultimate Truth? Or are they on the head of Shiva, the enemy of Manmatha,
when He prostrates in order to pacify You after a quarrel (of love)? Or on the decapitated head
of the terrible Mahishasura?

The pinnacle of the Vedas is regarded as the Upanishads or the Omkara (Pranava).

In Soundaryalahari, Sankaracharya says

त
ु ीनां मध
ू ानो दध त तव यौ शेखरतया
ममा येतौ मातः शर स दयया दे ह चरणौ ।
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ययोः पा यं पाथः पशप
ु त जटाजटू त टनी
ययोः ला ा ल मीः अ ण ह रचडू ाम ण चः ॥ (84)
“Mother! Please rest your feet on my head out of compassion, the Feet, whom the
Upanishads, the pinnacle of Vedas, have as their crest-jewel; the water which washes them
becomes the river Ganga, flowing over the matted hair of Lord Shiva; the red lac dye adorning
which has the red lustre of the crest-jewel of Sri Vishnu.”

व पादा चल पक पल तकाबाल वाल वयं

ये ताव कलयि त जातु शरसा न ेण क ो वलम ् ।
तेषामेव ह दे व न दनवन डासु ल यं पन
ु ः
वव ल त ण वालभरणं सेवानु पं फलम ् ॥ ४॥
4. Devi! The front of your Shripada is beautiful and lustrous. It resembles the tender creeper of
the Kalpaka tree (of Heaven). Those who prostrate at your feet happen to play in the beautiful
gardens of heaven and pick up the tender shoots of the Kalpaka tree there. The fruit is in
accordance with the service.

Those who wish for the pleasures of heaven go to heaven. Those who pray for Liberation are
blessed with Moksha. This is the Mercy of Shripada.

Durga Sapthasathi concludes with the narration of how Suratha, the king, prayed to Devi for
uninterrupted kingship in his next birth and how Samadhi, the Vaisya, prayed for Gnanam, free
from the sense of I and Mine. Devi granted the king not only his wishes but made him the next
Manu named Savarni. The Vaisya was blessed with the Supreme Knowledge.

साव णको मनन

ु ाम भवा भु व भ व य त ॥ 13.23॥
वै यवय वया य च वरोऽ म ोऽ भवाि छतः ॥13.24॥

तं य छा म सं स यै तव ानं भ व य त ॥13.25॥

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धाव यं प रला यते परु रपोर गेन तु ग या
क च याम लमा प कोमलतरे भा येव गा े हरे ः ।
त ा पदवीं ममा प जनयेद तोकसेवारसा-
दा यं तव ल यते चरणयोः का यमत
ू शवे ॥५ ॥
5. Embodiment of Compassion! Auspicious One! The white colour shines with the splendour of
the body of Shiva. The black colour similarly shines with the tender beauty of the body of
Vishnu. The red colour serves so well at your Feet with enthusiasm with prayer for a similar
status by virtue of constant service and then merges at your feet.

The idea is that the red colour has been serving your Feet in the form of beautiful coatings and
finally becomes one with the Feet themselves. Devi’s body and Feet are red coloured. Red
colour, thus, excels the other two colours - white and black.

Another interpretation could be that since I, the devotee, am holding your Shripada tightly the
natural red colour of your Feet disappears i.e. merges, knowing that you are going to grant me
the status of Shiva or Vishnu.

Devi Bhagavatham narrates the story of an unlettered brahmana, Satyavratha, by name, who
always spoke the truth. Unknowingly, he happened to utter Devi’s mystic syllable, Beejakshara
ऐं on an occasion. Devi made him an unparalleled scholar and poet like Valmiki. Such is Her
Grace.

बीजो चारणतो दे या व या फु रता खला ।

वा मीके च यथापवू तथा स यभव क वः ॥3.11.39॥

आ यं य ददं वद यपदयोराभा त त केचन

ाहु तु ग नत बभारभरण ला या कलोपागतम ् ।
अ ये मा हषमू धपेष म लतं र त वं म वते
म येऽहं तु नतेषु सा मनरु ागो गारमेवानयोः ॥ ६॥
6. Sankari ! How does this red colour shine so well in Your Feet? Some say that it is due to the
Shripada’s difficulty in bearing the heavy weight of your hips. Some others say that when you

9
set your Feet on Mahishasura, his blood stuck on. However, I consider that the red colour is
the outpouring of the great love that your Feet have for the devotees who prostrate.

Bhaattatri poetically rejects mundane explanations for the deep red colour of Devi’s Feet. He
asserts that just as the Chandrakantha stone starts melting at contact with the rays of the
moon, Devi’s Feet start overflowing with affection on contact with Her devotees.

Sankaracharya says in ‘Soundaryalahari’:

वद य: पा ण याम ् अभय-वरदो दै वतगण:

वमेका नैवा स क टत वराभी य भनया ।
भयात ् ातमु ् दातम
ु ् फलम प च वा छा-सम धकं
शर ये लोकानाम ् तव ह चरणावेव नपण ु ौ ।।४।।
“Mother! All deities other than you show by gestures of hands bestowal of boons and shelter
from fear. You alone are not given to such external demonstrations. Refuge of the worlds! Your
feet themselves are masters in sheltering devotees from the fear of Samsara and grant them
much more than what they pray for.”

ाहुः प मसमा यं शतध ृ तं व पादप मा या-

द त व पदप मवी णवशा कृ णोऽ प प मे णः ।
य प माचनमामनि त सु धयो दा र य व ावणं
मिु त े गते भवा न तद प व पादप माचनम ् ॥ ७॥
7. Bhavani (Devi of Bhava i.e. Shiva) residing in Mukthikshetra! The wise call Brahma as
‘Padmasraya’ i.e. having taken refuge in lotus as He is a devotee of your lotus feet (and not
because He is seated on a lotus). Krishna is called ‘Padmekshana’ i.e. having eyes of lotus,
as he is constantly looking with his inner eyes at your lotus Feet ( and not because His eyes
look like lotus petal). Worship of Devi for driving away with poverty is regarded by the wise as
‘Padmarchanam’ i.e. praise of Padma as it is indeed worship of your lotus Feet (and not
worship of Padma, i.e. Goddess Lakshmi).

Brahma, Vishnu, Lakshmi and all the Gods, who are possessed of powers to bless people,
derive this power from their worship of Devi’s Feet alone. Shri Narayana Bhattatri again
poetically rejects the commonly understood meanings of words and bestows special meaning,
linking them to the great powers of Devi’s lotus Feet.
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In the very first verse of Soundaryalahari, Sankaracharya says

शव: श या यु तो य द भव त श त: भ वतंु
न चेदेवं दे वो न खलु कुशल: पि दतम
ु प।
अत वा-मारा यां ह र-हर- व रि चा द भर प
ण तंु तोतंु वा कथ-मकृतपु य: भव त़ ।।१।।
“Shiva is endowed with power to create the universe, only because He is united with Shakti.
Without Shakti, He is not capable of even movement. How can one, who has not gathered
great religious merit, be fortunate enough to prostrate to You and praise You, Mother Divine,
who is adored by Brahma, Vishnu and Shiva.”

It is also interesting to note that through the medium of the three Gods, the three main
acclaimed paths of reaching Devi are indicated namely ‘Refuge’ (Bhakthi), having darshan in
mind (Gnanam), Archana (Karma). All these paths lead to the Grace of Shripada.

पादं ते सरसी ह ह
ु ममं य सेवते प मभ-ू
ननं
ू त व नवासप कजवर ील घनाश कया ।
गो व दोऽ प च वा ररा शद ु हतव
ु ासा जबाधा भया
व यैवा करो गह
ृ तकमल ाणा भलाषेण वा ॥ ८॥
8. Devi! Brahma, born out of lotus, worships your Feet which are hostile to (i.e. surpass) the
lotus flower. Is it due to His apprehension that the splendour of His own lotus seat will be
outshone? Does Govinda worship your Shripada because of His fear that the lotus seat of
Lakshmi, the daughter of the Ocean, will lose its sheen? Or is it for protecting the beauty of the
lotus flower He is holding in His right hand?

Though Devi’s Shripadas are capable of hurting the glory of the three above mentioned famed
lotuses, they, out of mercy for the devotee, not only refrain from doing so; but bless them with
greater brilliance.

Further, it is clear that Devi blesses even those who approach her only for preserving their
possessions or for release from worldly difficulties. Shri Krishna calls such people as the
afflicted in Gita and commends them along with the other devotees including the thirsty for
knowledge, those desirous of worldly possessions and the men of knowledge. (7:16)
चतु वधा भज ते मां जनाः सक
ु ृ तनोऽजन
ु ।
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आत िज ासरु थाथ ानी च भरतषभ ।।

सेव ते कुलस पदे नखमयाः शीतांशव व पदं

त पाको ननु वी यते ह नतराम येषु शीतांशष
ु ु।
एको बालक एव मौ लम य ते यातो ललाटा मता-
म यो नमलग डम डलदशाम यौ तु ध यौ गतौ ॥ ९॥
9. Mother! The fingernails of your Shripada are indeed moons and they worship at your Feet
for (being blessed for) the glory of their lineage. The fruit of such worship is distinctly seen in
the other moons; one child moon decorates Your head; another moon became Your forehead;
two other fortunate moons became Your ever pure cheeks.

Devi, out of benign compassion for the worshipper, blesses the entire family of his ancestors
and descendants. Even a young child of a moon, She put on Her head as an ornament. Such
is Her benevolence.

Soundaryalahari says:

ललाटं लाव य यु त वमल-माभा त तव यत ्

वतीयं त म ये मकुटघ टतं च शकलम ् ।
वपयास- यासा-दभ ु यम प स भयू च मथः
सध
ु ालेप यू तः प रणम त राका- हमकरः ॥ (46)
“I would treat Your forehead, shining with radiant beauty, as a crescent second to that other
frail one fixed to Your crown; So that, reversed in position, both knit together, result in the form
of a fully matured moon, emanating soft ambrosial essence.”

Lalithasahasranamam also says:

अ टमीच - व ाज-द लक थलशो भता । (5)

“Your forehead shines as if it were the moon of the 8th day.”

घोरं पादसह कं कटय नाशासु भासां प त-

वा तं नो पन
ु रा तरं शम यतंु श नो त शैला मजे ।

12
 व पाद वतयेन कोमलतरे णानेन चेतः पश
ृ ा
ज तन
ू ां ब हर तर धतमसं कृ त यन तं शवे ॥ १०॥
10. Himavan’s daughter! The brilliant sun, who spreads his powerful shining rays in thousands
in different directions, is still unable to remove the internal darkness ( ignorance- Avidya) of
beings. But with Your very soft (lotus) Feet touching the very base of the mind, you root out the
terrible external and internal darkness present in beings.

The external darkness in beings is the tendency to associate the Self with the body, mind and
intellect, to see the things of the world as other than one’s own self and in turn develop
attachment to them The internal darkness is the inability to see Devi’s feet as the Self, as the
source of all light, knowledge, action and enjoyment. By praying at Devi’s Feet the devotee is
blessed with Gnana , the Ultimate Knowledge.

In Soundaryalahari, Sankaracharya says:

अ व याना-म त-ि त मर- म हर वीपनगर

जडानां चैत य- तबक मकर द ु तझर ।
द र ाणां च ताम ण गण ु नका ज मजलधौ
नम नानां दं ा मरु रपु वराह य भव त ।।(3)
“Devi! The dust of Your Shripada is like the rising Sun’s island city (distant but brilliant mass of
light), which drives away the dense, dark inner space of Avidya of the devotees. For the
ignorant, it is like the pollen which spreads from the flowers of the Kalpaka tree i.e. Gnana;
while for indigent spirits you become a heap of philosopher's stones and for those submerged
in the ocean of birth and death, the very tusk of Vishnu's boar.”

Witness also Mookapanchasathi – Padaravinda Satakam, where all Navagrahas are shown to
reside in Devi’s Feet:
दधानो भा व ाममत
ृ नलयो लो हतवप-ु
वन ाणां सौ यो गु र प क व वं च कलयन ्।
गतौ म दो गंगाधरम ह ष कामा भजतां
तमःकेतम
ु ात तव चरणप मो वजयते॥५९॥
“Mother Kamakshi! consort of Shiva (having Ganga on head)! Victory to your lotus Feet; They
are brilliant (as Surya), the seat of nectar (as Chandra), are of red colour (as Angaraka), soft
and friendly to those who bow before Them (as Budha), possessing characteristics of
Guru (as Brihaspati) and poet (as Shukra), moving slowly (as Shani), and destroying
ignorance of worshippers (as Rahu and Ketu).”

13
सय
ू वि नसमीरणा दसकल ववा सनामु मदः
सवा येव पदा न यो म थतवान ् दव
ु ारशौय मणा ।
तं घोरं म हषासरु ं नजपदे नक
ै े न स म ृ नती
य वं यकृथा ततः कमपरं व वैभवं म
ू हे ॥ ११॥
11. Devi, Mahishasura drove away Surya, Agni, Vayu and all other Devas inhabiting the
Swargaloka from their positions by the power of his unbeaten valour. You vanquished such a
terrible Asura by using only one Foot of yours and thus avenged his misdeed. More than this,
which other glory should we talk about?

The term ‘Pada’ of Devas means not only their position but also their place, their enjoyments
like Kalpaka tree etc and even the cosmic order. All these were taken away and changed
beyond recognition by Mahishasura .This verse brings out Devi’s readiness in swiftly getting rid
of the enemies of the devotees, the Devas as well as the ease with which She, being
omnipotent, carries this out.

In Durga Sapthasathi, Devas in praise of Devi, after the killing of the demon Mahishasura say:

दव
ु ृ व ृ शमनं तव दे व शीलं
पं तथैतद व च यमतु यम यैः ।
वीय च ह त ृ तदे वपरा माणां
वै र व प क टतैव दया वये थम ् ॥4.21॥
“Devi! Your nature is to subdue the misconduct of the wicked. Others cannot equal Your
inconceivable grace and form, for even while Your might destroys those who have wrested
power from Devas, You show compassion towards those very foes.”

एकं वामतयैव द णतयैवा य पदं दे हनां

यातं मिु तपरु ा धवा स न शवे च ं व य वी शम ् ।
आन ेषु जने वभी टकरणे पादावभ
ु ौद णा-
वान े तु कृताग स मरहरे वामा वामावभ
ु ौ ॥ १२॥

14
12. Dweller of Mukthipura! Auspicious one! It is well known that everyone has two feet, one
right (Dakshina) and the other left (Vama), but in your case it is peculiar.
Beautiful eyed one! When devotees prostrate, both Your Feet become Dakshina, i.e.
munificent in fulfilling their desires. But when Shiva, the Destroyer of Manmatha, prostrates in
order to atone for some offence (of love), both your feet become Vama, i.e. crooked, unwilling
to grant His desire.

The poet brings out the abundance of Devi’s Grace to Her devotees through beautiful pun in
words.

In Mookapanchasathi, Mookakavi says:

नय तीं दास वं न लनदलमु यान ्-असलु भ

दाना -द नानाम ्-अमरत -दौभा यजननीम ् ।
जग ज म- ेम य व धषु कामा पदयो-
धरु णामी टे क तव भ णतमु ाहो-पु षकाम ् ॥(2.60)
“Kamakshi! Your Feet are capable of subduing and controlling Brahma and others, granting the
poor devotees things beyond their imagination and thus defaming the heavenly Kalpaka tree,
and even of performing creation, sustenance and destruction of the worlds. Who can explain
the glory of Your Feet?”

आन य परु ह
ु ः शर स ते पादा जपातः शवे
जीया येन बभव
ू प कजवती मौ ल व ती णम ् ।
क चोदि चतबालप लववती जाता जटाव लर
ला ापादवशेन सा यसष
ु मासा ा च चा कला ॥ १३॥
13. Devi! When Shiva, the annihilator of Tripuras, prostrates at your Feet (due to feigned
mistake committed by Him in love), Your Feet hit His head. Long live this sight! The river
Ganga in the head of Shiva came to be decorated with (red) lotus for a second. The matted
locks in His head (which are generally dry) shone with tender sprouts (the fingers of your lotus
feet). The crescent moon shone with greater lustre than at dusk against the background of the
red lac (of your Feet).

Devi’s divine sport is ever beautiful.

Mookapanchasathi says:

15
ययोः सां यं रो चः सततम ण ने पहृ यते
ययो चां कां तः प रपत त वा नख चम ् |
ययोः पाको े कं पप ठष त भ या कसलयं
द नः कामा या मन स चरणौ तौ तनम ु हे ‖2.23‖
“The evening red light always longs for the shine of your red Feet. The lustre of the moon
drops away on seeing the splendour of the nails in your Feet. The shoots of plants wish to
grasp with devotion the gentleness of Your Feet. We meditate on those Feet of Kamakshi.”

वा रा षु च पादज नतां पाथो हाणां यथां

दे व वं क णाकुलेव कु षे त वैर नयातनम ् ।
मानान महे शमौ लवलभीवास य शीति वषो
न यं प कजपादघातज नता बाधा यदाधीयते ॥१४ ॥
14. Devi! During the nights, the lotus flowers suffer due to the rays of the moon. Out of
compassion for lotus, you take revenge on the moon when Shiva prostrates (in order to pacify
you after a loving quarrel). The moon, which lives in the head of Shiva, is made to suffer by the
attack of the lotus Feet of yours.

Mookakavi enjoys the grandeur of Devi’s feet in Mookapanchasathi:

तव तं पादाि कसलयमर या तरमगा-

परं रे खा पं कमलमम ु ेवा तमभत
ू ्।
िजतानां कामा वतयम प यु तं प रभवे
वदे शे वासो वा शरणगमनं वा नज रपोः ॥ (2.85)
“Kamakshi! The tender sprout (of plants), afraid of your Feet, went away to the forest; lotus
flower took refuge in your Feet in the form of Padma Rekha (lines). When the defeated
persons feel ashamed, it is but proper that they go out of the country or take refuge in their
own enemy.”

16
स ाि त तव दे व सा वजयते मानावन े शवे
व पादा बु ह हारमु दते म दं समु था य न ।
ला ारागरसा णं नप ततं ग गापय शीकरं
वा शो णतश कया तर लता का तं यदाल बथाः ॥१५ ॥
15. When Shiva prostrates and then slowly gets up, being pleased with the aggression of Your
lotus Feet, You notice droplets of the water of Ganga, dropping from His head, red-coloured
due to contact with the red lac of your Feet. Confusing these droplets as blood drops, You
embrace Your beloved (as an act of apology for overreaction). Long live that confusion.

Devi’s anger towards Her devotees does not last long. She is ever full of mercy and
compassion, ever ready to forgive man’s sins. She only waits for man to lay aside his ego and
take refuge at Her Feet.

Sankaracharya says in Devyaparadha Kshamapana Stotram:

जगद ब व च म कं प रपण ू ा क णाि त चे म य ।

अपराधपर परापरं न ह माता समपु े ते सत
ु म ् ॥११॥

“Mother of the worlds! If Your full Grace is on me, what is strange about it? Even if the son has
committed series of mistakes, the mother does not neglect him.”

सा पाद वतयाह तजय त ते य यां गर ा मजे

ाचीने दय
ु त
ु े नखे दद
ु शके मौ ल थल स गते ।
व यैकादशमू ततासमु चतानेकादशैवोडुपा-
ना ब ाण इवाबभौ स भगवानेकोऽ प ः वयम ् ॥१६ ॥
16. Daughter of Himavan, the chief of mountains! That hit of your feet (on the head of Shiva
during His prostration) is indeed beautiful. When the ten moons in the form of nails of Your
Feet join the already existing moon on the head of Shiva, He shines as if He is in the form of
eleven Rudras, each with a moon on His head, though Shiva is indeed One (without a
second).

17
The eleven Rudras are Vamadeva, Jyestha, Sreshta, Rudra, Kala, Kalavikarana, Balavikarana,
Bala, Balaprmathana, Sarvabhutadamana and Manonmana.

Even Devi’s apparent punishment is indeed a blessing for the devotee. This is clear from the
stories of all the Asuras vanquished by Devi personally in battles.
In Durga Sapthasathi. Devas say in prayer after the killing of Mahishasura:

वैव कं न भवती करो त भ म

सवासरु ान रषु य हणो ष श म्।

लोका या तु रपवोऽ प ह श पत
ू ा
इ थं म तभव त ते व हतेषस
ु ा वी ॥4.19॥
“Could you not reduce all Your enemies to ashes by a mere glance? Then, if You use weapons
against them, it is only due to Your very compassionate thought: “Though they are enemies, let
them reach auspicious worlds, purified by My weapons”

कं वै रि चकरो टको ट नहतं कं वा फ ण ामणी-

न वासा नलखे दतं ि वद म त े णा भस ला पना ।
मान योपशमे करे ण शनकैराम ृ नता श भन
ु ा
भय
ू चिु बतम बज
ु यु त पदं याया म माये तव ॥१७ ॥
17. Mahamaye! When Shiva (after prostration) on your being pacified, starts loving
conversation, he lifts Your shining lotus Feet and kisses them again and again and asks: “Are
your Feet hurt due to the (sharp) corners of the skull of Brahma, or due to the (poisonous)
breath of the serpent king Sesha?” I meditate upon these Feet of Yours.

Once, when Shiva took the form of a great column of Light, Brahma became a swan and flew
in search of the top of that column. Unable to reach the top, Brahma returned and lied to Shiva
that He had indeed seen the top. Upon this, Shiva plucked one of the five heads of Brahma
and on Brahma’s prayers, wore his skull on His head. Shiva is also wearing the serpent Adi
Sesha on His head. This verse refers to these two decorations on Shiva’s head.

Devi is ready to forgive Her devotee’s evil propensities, if he repents for them and craves for
Her Grace. Shiva shows the way for the devotees.

Shri Krishna says in the Gita:

18
कषय त: शर र थं भत ू ाममचेतस: |
मां चैवा त:शर र थं ताि व यासरु न चयान ् ||17. 6||
“Senselessly torturing all the elements in the body and Me also who dwell within the body -
know them to be of Asuric resolves.”

If the devotee regrets having tortured the indwelling Devi and repents for his misdeeds, Devi
forgives him at once. In Devi Bhagavatham, on an occasion when Vishnu happened to lose
His head and prior to a horse’s head being attached instead and His becoming Hayagriva by
Devi’s grace, the Vedas praised Devi:

हरे : कं वा मातद ु रतत तरे षा बलवती

भव याः पादा जे भजन नपण ु े वाि त द ु रतम ् । (1.5.62)
“Mother! If it be due to some sin committed by Hari, it is not possible. In one who constantly
worships at Your lotus Feet, how can there be any sin?”

पव
ू ज नस
ु त
ु ा सकृ मरु रपोः ीपादस ालनात ्-
पु याद शवैभवा समभव गो व दव ये शवे ।
सेयं स त श भम
ु ौ ल नलया मान स गानतौ
न यं व चरणावसेचनभव
ु ा पु येन क भवेत ् ॥१८ ॥
18. Devi, worshipped by Govinda! Once, when Ganga washed Vishnu’s foot, her splendour
increased due to this merit. Now, when Shiva prostrates daily at Your Feet in order to pacify
you, Ganga being in the head of Shiva, washes Your Feet and due to this merit, which greater
splendour is she going to obtain?

During Trivikrama Avatara, when Vishnu raised His foot upwards, Brahma washed His foot
with the waters of his Kamandalu and that water became Ganga. Due to this merit, Ganga
came to adorn the head of Shiva.

Now, Devi is worshipped by even Vishnu. Ganga, from the vantage position of Shiva’s head,
happens to wash the Feet of Devi while Shiva prostrates. Due to this unparalleled added merit,
Ganga is further blessed. In Kasi Khandam in Skanda Puranam, Ganga Mahatmyam is
described in detail, wherein it is stated:

19
 त
ु ाऽ भल षता टा प ृ टा पीता अवगा हता ।
पस
ंु ां वंश वयं गंगा तारये ना संशयः ॥
“Heard, loved, seen, touched, drunk and bathed in, Ganga saves both lineages of men (ie
father’s and mother’s lineages). There is no doubt in this.”

पव
ू याकरण प चन वधौ ल वा यनेकं पदं
कं नो तिृ तमगादगा धपसत
ु े शेषः फ ण ामणीः ।
आल नः श शमौ लमू ध न चरं ेम कोपानतौ
ल धंु ते पदमेकमेव कुतक
ु न यं यतो वतते ॥१९ ॥
19. Daughter of Himavan! In olden times, Sesha, the serpent king wrote a commentary on
Sanskrit grammar (in the form of Patanjali) and developed many ‘words’ (pada). Was he not
satisfied? Now, seated on Shiva’s head, he looks forward eagerly to attain at least one of Your
‘Feet’ (Pada) at the time when Shiva prostrates to rid you of your loving anger.

Here, the poet Narayana Bhattadri employs pun in the word ‘Pada’ meaning word as well as
foot.

The import of the verse is that all knowledge of Vedas, Sastras etc. is only a means of
developing devotion to Devi’s Feet.

Mookapanchasathi says:
महाभा य या या पटुशयनं-आरोपय त वा
मर यापारे या- पशन
ु न टलं कारय त वा ।
वरे फाणाम यासय त सततं वाऽ धवस तं
ण ा कामा याः पदन लनमाहा यग रमा ॥ (2.64)
“The greatness of the lotus Feet of Kamakshi is so much that it will make the devotee sit on the
bed of Sesha, who is the expert commentator of Sanskrit grammar (in the form of Patanjali).
Or, it will make him the one who stared with anger with His third eye on Manmatha. Or, it will
make him live for ever on the lotus seat which attracts bees.”

Devi’s Feet will grant the devotee the status of Vishnu, Shiva or Brahma. In other words, the
Trinity derive their abilities of sustenance, destruction and creation only from their devotion to
Devi’s Shripada.

20
त ठ यां णय कोपवशतो बा पाकुला यां व य
ीक ठे नखदपण तफल प
ू े परु ोव न।
पादा े प ततोऽय म य भ हते स या तवालोकनं
लोलं पादतले वभा त सहसा साकोपमाल मख
ु े ॥२० ॥
20. Bhagavathi! When You are sitting angrily after some loving sporty quarrel with eyes full of
tears, the reflection of Shiva (Shrikantha, i.e. Nilakantha with throat blue with poison) who is
sitting opposite, is seen in the mirror of Your Foot-nails. At this point, Your friend says that
Shiva is prostrating at Your Feet. At once, You anxiously look at Your Feet and notice that
Shiva is indeed not prostrating. You then look with anger at Your friend (who has told a lie) and
Your look is ever glowing.

Shiva’s white face with contrasting bluish throat is seen clearly in the mirror- like nails of Devi’s
Shripada. She was anxious and then She became happy on being informed that Shiva is
prostrating and is craving Her forgiveness. But when the friend’s information turns out to be
untrue, Devi turns Her anger on her.

Devi’s every mood, every action is all for the welfare of the world. She wears endless emotions
through the innumerable jivas.

In Durga Sapthasathi, Devas say in prayer after the killing of Nisumbha and Sumbha.

एत कृतं य कदनं वया य

धम वषां दे व महासरु ाणाम ् ।

पैरनेकैबहुधा ममू त

कृ वाि बके त करो त का या ॥11.30॥

“The destruction of the powerful Asuras, the enemies of Dharma, which You have done today;
the many forms which You took for this purpose - who else can do it?”

का तालोकनल जया वन मते का ते मख

ु ा भो हे

21
यासौ भत
ू लपातक
ु ा नयनयोः शोभा तवाभासते ।
सा ताव णा णा बज
ु यग
ु ा या तवा वय-
ा ते भा त मर दपानकुतक
ु ा तेव भ ृ गाव लः ॥२१ ॥
21. Devi! When Shiva is looking at You, You feel bashful and look down. At that time from Your
lotus face, the radiance of Your eyes falls to the ground and shines. That radiance, on seeing
Your two Feet, gets confused that these are freshly blossomed red lotus flowers and becomes
ecstatic, as if it were bees, on the prospect of drinking the nectar from the flowers.

Devi’s eyes are like honey bees. When Her face, the lotus, shows bashfulness, the bees
happen to see another two full blown red lotuses (the Feet) and become happy that they now
have another source of fresh nectar. Thus, Devi’s face as well as Shripada are figuratively
shown as lotuses.

Sankaracharya says in Soundaryalahari:

ददाने द ने यः यम नशमाशानस
ु शी-
मम दं सौ दय करमकर दम ् व कर त ।

तवाि मन ् म दार तबकसभ

ु गे यातु चरणे
नम ज म जीवः करणचरणः ष चरणताम ् ॥ ९०॥
“Your Shripadas always grant the poor devotees wealth according to their desires; they spread
a lot of beauty via pollen; they are auspicious as the bowers of the Kalpaka tree. May my soul
become honey bee with six legs (i.e. mind and the five sense organs) immersed in your
Shripadas.”

कं म
ू ः कु टला मकोऽ प कबर भार वद यः शवे
केल व ल थत तनो त यदयं व पादस मशनम ् ।
त भय
ू ः सम
ु नोगणा तगण
ु व मौ लसंला यतां
ध े च मसौ वद भजनाि कं केन नो ल यते ॥२२ ॥
22. Bhavani! Your dense hair, though crooked, when untied during sport, touches Your
Shripada. Later, on your head, the same hair is decorated with flowers (or is adored by Devas).
What shall we say? This is strange. By worshipping at your Feet, is there an object not
attained by anyone?”

22
The hair, owing to the good fortune of touching Devi’s Shripadas, becomes worthy of worship
even by Devas, though by nature, it is crooked. In the same way, though a devotee may be
crooked, by worshipping at Devi’s Shripadas, he becomes worthy of worship by others. In this
verse the word ‘sumanas’ refers to flowers as well as Devas.

Durga Sapthasathi says:

रोगानशेषानपहं स तु टा

टा तु कामान ् सकलानभी टान ् ।

वामा तानां न वप नराणां

वामा ता या यतां याि त ॥11.29॥

“Devi! When You are happy, You relieve Your devotee of all illnesses; when You are angry,
You take away all the desired objects. Those who have taken refuge in You do not face any
more dangers; on the other hand they themselves become the refuge of others.”

राग वेषमख
ु ा ह व मभरा न यि त व वे व र
व स गा द त मिु तदे श नलये म या जनैः क यते ।
उ य वेषमद
ु ार व मभरं गा ं दध या वया
रागोऽ प यतेऽ धकं चरणयोः शोणा बज
ु छाययोः ॥२३ ॥
23. Dweller of Mukthidesa! Iswari of the Universe! It is falsely said by people that delusions
(Vibhrama) such as likes (Raga) and dislikes (Dvesha) are destroyed by associating with You.
This is false because Your very appearance is deluding (Vibhramadhara). Your beautiful
person bears hatred (Dvesha) towards Your Feet (because of the greater beauty of the Holy
Feet). Also, Your Feet, like red lotus, shine with the red lac (Raga).

Raga and Dvesha are the dualities at the root of man’s ignorance (Avidya). Devi’s Grace
destroys all the dualities and showers the Supreme Bliss of Advaita. The poet uses the form of
Ninda Stuti, i.e. praise with apparent criticism to beautifully express Devi’s benevolence. The
pun is on the word ‘Raga’, meaning attachment as well as red colour.

Mookapanchasathi thinks in a similar vein:

23
सरागः स वेषः सम
ृ रसरोजे त दनं
नसगादा ामि वबध ु जनमध
ू ानम धकम ् |
कथ कारं मातः कथय पदप म तव सतां
नतानां कामा कटय त कैव यसर णम ् ‖2.16‖
“Mother Kamakshi! Your lotus Foot always has Raga, ie. is decorated in red; possesses
Dvesha, ie. hatred towards lotus in full bloom (presumably due to beauty); aggressively
occupies by nature the heads of the enlightened. How is it then that Your Foot shows the way
to Kaivalyam, ie. merger in the One Supreme, to those who prostrate? “

Shri Mookakavi wonders how one who possesses all three basic vices of attachment, hatred
and violence could guide others in the path of Gnana.

दे व व पदस परागम नशं मौलौ समा ब तां

साधन
ू ामपरागतैव भवती या चयमा ता मदम ् ।
पाद ते नखर भावल सतो जाग त सोऽयं पन
ु -
ि च ं नाम खर भावल सतो द ु टासरु ं प टवान ् ॥२४ ॥
24. Devi! For the virtuous devotees, who bear the dust (Paraga) of your Shripada on their
heads, detachment (Aparagata) develops. This is surprising. Again, your Feet shine owing to
the white lustre cast by the nails. The same Feet, sharply shining red (with anger), massacred
the wicked (Mahisha) Asura.

Narayana Bhattatri employs expressions of pun, which give different meanings. The word
‘Paraga’ means pollen of the flower i.e. dust; ‘Aparagata’ points to absence of Raga i.e.
detachment. Similarly, ‘Nakhara-prabha-balasitho’ indicates Feet shining white with the
radiance of the nails; ‘Khara-prabha-valasitho’ refers to Feet shining red with intolerable anger.

Devi’s Feet protect the good and punish the wicked at once.

In Devi Bhagavatham, Vishnu tells Devas:

लालने ताडने मातन

ु ा का यं यथाभके ।
त वदे व जग मातु नय ा गण
ु दोषयोः ॥
“When a mother fondles or beats her child, her tenderness remains the same. In the same
way, the Divine Mother disciplines the good and bad aspects (in Her children).”

24
 व वेन ि थतयो वद यपदयो वैतं नर य फुटं
कैव य तपादने कुशलता जाते त कोऽयं मः ।
कं वा यिु त भर मिु तकरता य तैव ते पादयो-
मु ता एव ह व फुरि त वमला त स गनोऽमी नखाः ॥२५॥
25. Bhagavathi! The duality (Dvaita – being two) of Your two Feet is quite clear to all men. How
is it proper that the same Feet are masters in bringing the Non-dual (Advaita - unitary) State to
light? But why these arguments? The ability of Your Feet to confer Mukthi (liberation) is
explicit. The nails, being white and spotless, shine like pearls (muktas) by association with
Your Feet.

How is it the Feet, being two, still lead the devotee to the state of the highest unitary state?
But, looking at Your Foot-nails, this is hardly surprising. By simple association with Your Divine
Feet, the nails shine like liberated souls, mukthas (or pearls).

The poet employs pun on the word, Muktha i.e. pearls and liberated souls.

Lalitha Sahasranamam says:

नखद ध त संछ न नम जन तमोगण

ु ा।
पद वय भाजाल पराकृत सरो हा ॥ 19 ॥
“Devi! You remove the great enveloping inner darkness of Your devotee, prostrating at Your
Feet, with the shining splendour of your nails.

पादा ं तव कामदं सरु लताशाखा माच महे

जाता य ह बालप लव चः वैरेव रागोदयैः ।
उ सप नखम डल सष
ु मया पु पा ल पा दता
स जाता ल त च म जल
ु तरै म जीर श जारवैः ॥२६ ॥

25
26. Shivani ! We consider Your Shripada as the wish - fulfilling Kalpaka creeper’s branch. The
red colour seen in tender shoots is naturally present in Your Feet. The brilliant row of nails is
like flowers. The drawl of the honey bees is also observed in the sonorous jingling of the
anklets.

Devi’s Shripada is verily like the Kalpaka tree’s tender branch in appearance as well as in
characteristics. Shripada fulfils devotee’s all wishes. Shripada’s resemblance to the tender
creeper is enhanced by the nails appearing as flowers and by the anklets sounding like honey
bees.

Soundaryalahari says:

नखै-नाक ीणां करकमल-स कोच-श श भः

त णां द यानां हसत इव ते चि ड चरणौ |
फला न वः थे यः कसलय-करा ेण ददतां
द र े यो भ ां यम नश-म नाय ददतौ ‖ 89 ‖
“Chandi ! Your moon-like Shripadas make the women of Swarga fold their lotus-like hands in
shame; They quickly give away auspicious wealth to the poor devotees, just as the Kalpaka
tree gives fruits to the dwellers of the heaven with their tender shoots as hands.”

दे वीयं तव स नतेशमकुट वल कक लो लनी-

क लोलाह त भ वशेष वमला जीया नख े णका ।
य धाव यमवा तम
ु ा कुतक
ु ा तोये तप य यमी
मीनाः फेनकणा च मौि तकगणाः श खा च श कामहे ॥२७ ॥
27. Devi ! when Shiva prostrates at Your Shripada (during quarrels of love), the row of Your
fingernails shines specially white, because of the beating of the waves of Ganga, residing at
Shiva’s head. Long live the row of nails! We suspect that the fishes, the froth bubbles, the pearl
groups, the shells are all performing penance in the waters (of the Ganga) in the fond hope of
attaining the shining whiteness of Your fingernails (by contact).

Sastras say that company makes a man and emphasise the primacy of good company. The
beings in the Ganga waters long for the noble association of Devi’s finger-nails in order to
attain radiance, which in fact stands for Gnana.

26
Durga Sahasranamam says:

पदा गु ल- भाजाल-परािजत- दवाकर ।

“Durga, whose fingernails in the Feet spread their radiance far and wide, routing the Sun.”

माने श भु शरः हारच रतं नैव व द छाकृतं

जाने दे व पदा जयो तु परु िज मू ना वरोधा ददम ् ।
एते पादनखांशब
ु धकलहाः शीतांशम
ु दा कनी-
भोगी ाः कल श कर य शरसा श कां वना र ताः ॥२८ ॥
28.Devi! We think that the attack of Your Feet on the head of Shiva (during prostration) at the
time of quarrel of love is not in accord with Your wish. It is due to the hostility of Your lotus Feet
with the head of Shiva, the vanquisher of the three cities. The reason is: the Moon, the Ganga
and the serpent Sesha, who bear ill-will with the rays of the nails of Your Feet (having been
routed in brilliance), are protected without doubt at the head of Shiva.

The Moon, the Ganga and Sesha could not stand competition with the brilliant rays emanating
from Devi’s finger-nails in the Feet and, having been defeated, they were driven away by the
rays. They were offered refuge by the ever-compassionate Shiva on His head. Your Shripadas,
taking the opportunity of Shiva’s prostration, launch an attack, even against Your own wishes,
on the three enemies who had been defeated, but protected at Shiva’s head.

In Anandalahari, Sankaracharya says:

वद यं सौ दय नर तशयमालो य परया
भयैवासी गंगा जलमयतनःु शैलतनये।
तदे त या त मा वदनकमलं वी य कृपया
त ठामात वि नज शर स वासेन ग रशः॥१८॥
“Daughter of Himavan! On seeing Your unparalleled beauty, Ganga was afflicted with great
fear and took the form of water. Shiva, on noticing Ganga’s lotus face, put her on His head with
compassion and bestowed fame on her.”

27
दे व व चरणो वल नखम ण ेणीषु ल नो नम-
नाभा त फ टकाचल फुटतट शायीव सोऽय नटः ।
हं साल नवपःु वयं कमलभःू ीराि धशायीव च
ीभता मघवा प नाकसर स नायि नवाल यते ॥२९ ॥
29. Devi! Nataraja (Shiva) prostrating at Your Feet, merges in the brilliance of the fingernails
and shines as if reclining on the white radiant Kailasa mountain. Similarly, Brahma shines as if
sitting on his carrier, Hamsa; Vishnu, the consort of Lakshmi, shines as if reclining on the milk
ocean; Indra shines as if bathing in the Manasarovar lake in Swargaloka.

In Devi Bhagavatham, Shiva praises Devi:

न च वदि त वदि त च येऽ यथा
ह रहराजकृतं न खलं जगत ् ।
तव कृता य एव सदै व ते
वरचयि त जग सचराचरम ् ॥3.5.4 ॥
“Those who say that Hari, Hara and Brahma have created all worlds, do not know the truth.
The three Gods themselves have been created by You and they create the worlds with moving
and stationary objects (due to Your granting them the necessary abilities.)”

डोलाके ल वधौ हमाचल शलादे शे सम याहतात ्-

पादा ा वया न यावकरस य दना यि बके ।
ता य यागतसु भस गरभव ता बु व तारणा-
ब द ु ेप नभा न न ददमर व या न व दामहे ॥३०॥
30. Ambike! When you play on the swing in the Himalayas, Your Shripadas touch the rugged
rocks of the mountains. Red lac particles from Your Feet drop on the rocks. The women from
the heavens worship these red particles, because these are the brief forerunner of the heavy
flood of blood of Sumbha, the demon on the battlefield. We worship this red dust.

In Keelaka Stotram of Durga Sapthasathi, we find:

सौभा या द च यि कि चत ् यते ललनाजने ।

28
त सव त सादे न तेन जा य मदं शभ
ु म्॥

“Good fortune etc. found in women is all due to the Grace of Devi; hence this blessed Stotra
should be chanted.”

डोलाके लषु यं हमाचल शलाल नं वनेवा सनो

भ या यो गवराि पु क लते ल पि त फाला तरे ।
यं स ध मदाः समे य तलकं कुवि त न वा मह
ु ु-
तं दा ाय ण ते कदा नु पदयोर ेय ला ारसम ् ॥ ३१ ॥
31. Dakshaputri! During your play on the swing, the red lac of your feet gets deposited on the
rocks of the Himalayas. The great Yogis living in forest apply, with devotion, this red lac on
their forehead, already adorned with three lines of Vibhuti. The wives of Siddhas prostrate and
apply the red lac (from the rocks) on their foreheads as Tilaka. When will I see the red lac on
Your Feet?

Skanda Purana (Manasa Khanda) says in Devi Bhagavata Mahatmya:

य पादप कजरजः समवा य व वं

मा सजृ यनु दन च बभ त व णःु ।
च संहर त नेतरथा समथा –
त यै नमोऽ तु सततं जगदि बकायै॥
“By wearing the holy dust of the lotus feet of Devi, Brahma creates the worlds; Vishnu always
protects; Rudra destroys. Otherwise, they are not capable. Salutations ever to that
Jagadambika.”

दे व वं मरु वै रणः णमने यि कि चदाकु चय

ीपादा बज
ु म यथा य शर स व पादला ाि चते ।
ीभू यो रतर णामकृत म य यो यमाश कया
रोष याकुलयोि चरं स भगवान ् जायेत पयाकुलः ॥३२ ॥
29
32. When Vishnu, the slayer of Mura, prostrates, kindly contract Your holy lotus Feet as much
as possible. If not, the red lac from your Feet may stick to His head. This will lead to each of
His two Devis, Shridevi and Bhudevi, suspecting that He has fallen at the feet of the other
Devi. As a result, He will suffer long due to His Devis’ anger and perturbation.

Shri Narayana Bhattatri employs subtle humour this time to bring out Devi’s readiness to help
in averting the devotee’s difficulties and to bless him with the fulfillment of all his desires.

Devi Herself assures Her devotees in Durga Sapthasathi:

शर काले महापज
ू ा यते या च वा षक ।
त यां ममैत माहा यं ु वा भि तसमि वतः॥12.12॥
सवाबाधा- व नमु तो धनधा यसत
ु ाि वतः।
मनु यो म सादे न भ व य त न संशयः॥12.13॥
“In the annual Sharad Navaratri Mahapooja, one who listens to this Mahatmyam of Mine with
devotion, gets rid of all obstacles and obtains wealth, food and progeny due to My Grace; there
is no doubt.”

ागु वाह वधौ हमाचलसद य मा धरोपाय य-

न या म वय धन
ु ी म त पन
ु ः स यं वधातंु च यत ् ।
दै यो पेषणसाहसे वर चते संवाहनाथ च यत ्-
त पाद हण यं वजयते शवण शवा ण ते ॥३३ ॥
33. Shivani! In the past, in the Himalayas’ Hall, during marriage ceremony, Shiva caught your
Feet during ‘Asmarohanam’ i.e. mounting on the stone. Again, He solemnly promised never to
touch the Akasa Ganga (the woman in His head), by catching Your Feet. Later He lifted Your
Feet on Your extermination of Mahishasura (in order to give Your Feet rest). These three
occasions when Shiva caught Your Feet are victorious.

The ‘Asmarohona Mantra’ during marriage says:

आ त टे मम मानम ् अ मेव वँ ि थरा भव।

30
अ भ त ठ पत
ृ यतः सह व पत
ृ नायतः॥
“Mount this stone! Like this stone, you be firm. Face your enemies. Tolerate your enemies.”
This is an exhortation of the newly wed husband to his wife to remain steadfast to values in
married life. When faced with difficulties, one should face them boldly without leaving the path
of Dharma, and in the process bear misery with fortitude.

Soundaryalahari says:

पदं ते क त नां पदमपदं दे व वपदां

कथं नीतं स भः क ठन-कमठ -कपर-तल ु ाम ् |
कथं वा बाहु या-मप
ु यमनकाले परु भदा
यदादाय य तं ष द दयमानेन मनसा ‖ 88 ‖
“Devi! How did the poets compare the foreside of Your merciful feet, which are the source of
fame for your devotees, to the hard shell of the tortoise? How were Your Feet (which are so
tender), lifted and put on a hard stone at the hands of the kind-hearted Shiva, the destroyer of
three cities, during the time of marriage?”

सु भ ते कल दे व रागकलहे पाद हारो सवं

ल धंु का तवानप
ु ाय मह ख व ो न व ातवान ् ।
य यायो य त घोरमा हषवपध
ु ार स वैर ततः
ाधा न यत मिू न कोमल चा पादार व दे न ते ॥३४ ॥
34. Devi! The demon Sumbha, during his fight, on account of his love for You, aspired to be hit
by Your divine Feet; but he did not know the means therefor . If he had fought with you with a
hostile attitude, like the terrible Mahishasura did, he would also have been struck on his head
by Your tender and brilliant lotus Feet.

Sumbha got attracted to your person and wanted to get You. Instead, if he had been hostile to
you, he would have been blessed with Your Feet as Mahishasura was.

In Adhyatma Ramayana, Ravana is depicted as Rama’s devotee, having planned to reach Him
through the path of hostility. Ravana says right at the beginning on hearing the account of
Surpanakha:

इ थं व च या खलरा से ो
रामं व द वा परमे वरं ह रम ् ।
31
वरोधबु यैव ह रं या म
तु ं न भ या भगवान ् सीदे त ् ॥ (3.5.61)
“Ravana, having considered all aspects and knowing Rama as the Supreme Lord Hari,
decided: I shall attain Hari with the attitude of an opponent as the Lord cannot be propitiated so
soon through devotion.”

आन े ग रशे पद हरणे द े भव या षा
नाथे कं म हषोऽह म य भ हते दे वेन ति मन ् णे ।
आ ल वाकु लति मतासु पन
ु र यु दामपु य ष
ु -
त मौलौ जय त वतीयम प ते पादा जस ताडनम ् ॥३५ ॥
35. Devi! When Girisa (Shiva) prostrates, You attack Him with Your Feet with anger. Shiva then
asks, “Mistress! Am I Mahisha?” Your attendants smile piteously. With rising anger, You again
attack Shiva on His Head with Your lotus Feet for a second time. Long live that attack.”

Shiva’s question has two interpretations. One is, “Am I Mahishasura for you to attack me like
this?” The other is “What is this? I am Mahisha”, meaning “If you are my Mahishi i.e. queen, I
am Your Mahisha, i.e. king. When the girls in attendance on Devi smile, they feel sorry for
Shiva that Devi is still not pacified. This leads Devi to think that the girls consider Her as devoid
of compassion and makes Her even more angry. This is the Rasa in this verse.

For a devotee, Devi’s anger is immaterial. What matters is his proximity and devotion to Devi’s
Shripada. Devi’s anger cannot last long. Devi is “kshanardha-manyavi” i.e angry for a split
second only.

Sankaracharya says in Anandalahari:

कृपापांगालोकं वतर तरसा साधचु रते

न ते यु तोपे ा म य शरणद ामप ु गते।
न चे द टं द यादनपु दमहो क पल तका
वशेषः सामा यैः कथ मतरव ल प रकरै ः॥१०॥
“Devi of noble history! You cast Your merciful glance on me quickly. I have vowed to take
refuge in You. It is not proper that You neglect me. If not, what difference is there between the
Kalpaka tree and the other trees and plants if the former does not grant the heart's desire of
those who seek it and pray to it?"
32
पादा ं तव स गर मवशादा ा रला ारसं
व य तं मग
ृ नायकोप र चरा जीयादगे ा मजे ।
य का यैव ह लो हतो मग
ृ प तद य हारो गल-
ता भःक णका वह न प तथा नामा न वैमा नकैः ॥३६ ॥
36. Daughter of Himalayas! Being a little tired during the battle, when You sit on the lion, the
king of animals, the red lac coating on Your Feet gets stuck to the lion. Long live Your Feet!
Because of the lustre of Your Shripada’s red lac, the lion shines in red (all over the body). But,
when the same lion carries blood drops during its fight with demons, it is not specially
respected by the Sidhas, who travel in the sky in Vimanas.

When the lion carries You, it shines by association and is worshipped even by Devas. But,
when the same lion is soaked in blood during its fighting with the demons, it is not worshipped.

Devi Bhagavatham says:

न व णन ु हर श ो न मा न च पावकः ।
न सय
ू व ण श ताः वे वे काय कथंचन ॥
तया यु ता ह कुवि त वा न काया ण ते सरु ाः ॥(1.8.38,39)
“Neither Vishnu nor Shiva nor Indra nor Brahma nor Agni nor Surya nor Varuna are ever
capable of performing their duties (on their own). These Devatas carry out their duties because
of association with Shakti.” It is clear that only with the grace and power of Devi, it is possible
to do or achieve anything.

नैवा ल प न ल पमू धसु न वा संहोप र य यतां

मा चेदं म हष य मू ि न रभसादा ल य लोलु यताम ् ।
प यम
ु लनद जले पर मदं स ालनीयं वये-
याल के ल गरो जयि त ग रजे व पादला ापणे ॥३७ ॥
37. Daughter of Himalayas! When Your attendants apply the red coating on Your Feet, they
say nicely in humour: Don’t allow the red coating to be deposited on the heads of Devas (when
they prostrate); nor on Your mount, the lion; nor on the head of Mahishasura when You kick
33
him with Your Feet. This most sacred coating is to be washed away only in the waters of the
river on Your husband’s Head.

All actions of Devi are intended only for the welfare of all Jivas. If Devi’s Feet are washed in
Ganga, thus rendering the already sacred river ever more holy, it will only help in the quick
removal of the sins of those who take bath in the river. By allowing the red lac coating on the
Feet to be deposited on the heads of Devas or on the mount lion or on Mahishasura, the
cause of universal welfare will not be advanced.

Durga Sahasranamastotram says:

पदा मक-श ौघ वलस -धमपु तका । (43)

“Devi’s Feet shine like the book of Dharma with instructions gushing forth.”

न वैव थमं वद कमलं तौ पु पव तावभ

ु ौ
ल
ै ो यं महसाऽ भभय
ू चरतो योमा तर ा तरे ।
नाथे तौ कथम यथा प रगल ला ारस ा लतौ
वी येते भश
ृ शोण ब बमद
ु यार भे य भावक
ु ौ ॥३८ ॥
38. Jagadiswari! Surya and Chandra first prostrate at Your lotus Feet and then they travel
across the vast skies, shedding their brilliant light in all the three worlds. If not, how is it that
they shine with such a deep red colour at the time of rising, being drenched, as it were, in the
red lac coating pouring out of Your Feet; they look so attractive.”

The brilliant red colour at the time of rising of the Sun and the Moon itself establishes that they
prostrate at Your Feet every day at the beginning and thus partake of the red lac coating of
Your Shripada.

Shri Mooka Panchasathi says:

जपाल मीशोणो ज नतपरम ानन लनी-

वकास यास गो वफ लतजग जा यग रमा |
मनःपव
ू ा ं मे तलकयतु कामा तरसा
तम का ड ोह तव चरणपाथोजरमणः ‖2.17‖
34
“Kamakshi! Surya, who revels in the lotus Feet of Yours, shines with the brilliance of the red
rose; is keen on the blossoming of the lotus of Supreme Knowledge; renders the dark
ignorance of the worlds ineffective. Let that Surya, who dispels the darkness, shine, like the
Tilaka on the forehead, in the eastern mountain of my mind.”

ल
ै ो यं वशयि त पापपटल मु चाटय यु चकै-
व वेषं जनय यधम वषये त भय यापदम ् ।
आकष य भवाि छता न म हष वव रणो मारणा-
ि च ं व पद स धचण
ू नवहाः ष कमणां साधकाः ॥३९ ॥
39. Devi! It is astonishing that Your devotees, who carry the dust of Your Holy Feet on their
heads, succeed in six different activities simultaneously. (As per the ancient system of use of
mantras, one performs six different rituals with six different powders in order to achieve six
objectives. Here the devotee finds that without those rituals or powders, success in the six
fields comes to him effortlessly.) Firstly Vasyam i.e. bringing under one’s spell (like one’s
beloved); Your devotees have all the three worlds under their spell. Second , Uchatanam, i.e.
driving away (usually evil spirits); the devotees drive away their entire pile of sins (accumulated
over endless births). Third, Vidveshanam, i.e. sowing hatred (usually for selfish ulterior
motives); the devotee develops a healthy hatred towards matters Adharmic. Fourth,
Sthambhanam, i.e. making immobile at a distance; no danger is capable of going even near
the devotees. Fifth, Akarshanam, i.e. attracting; the devotees attract towards themselves all
their (objects of) wishes. Sixth, Maranam, i.e. extermination (usually of one’s enemies);
Enemies of the devotees (like kama, krodha etc.) are rooted out like Mahishasura, the enemy
of the Gods.

Use of such rituals with mantras (mantrikam) is prevalent in Kerala. Bhattatri resorts here to a
telling example drawn from local practice of rituals in order to explain Devi’s boundless Grace.
The way the six aspects of Devi’s mercy are interpreted is full of piety born out of total
surrender.

Witness a similar verse in Shri Mooka Panchasati again:

नतानां स प ेरनवरतमाकषणजपः
रोह संसार सरग रम त भनजपः |
वद यः कामा मरहरमनोमोहनजपः
पट या नः पाया पदन लनम जीर ननदः ‖2.54‖
35
 “Kamakshi! The enchanting sound of the anklets of Your Lotus Feet is a chant which
constantly attracts (Akarshanam) wealth towards Your worshippers; paralyses (Sthambhanam)
the growth of the mighty samsara; stupefies (Mohanam i.e. Vasyam) the mind of Shiva, the
destroyer of Manmatha. May that sound protect us.”

कं क प म
ु प चकं णमतामाका तापादने
कं प चायध
ु बाणप चक मदं मारा रस मोहने ।
सू मं क चन प चभत ु ो व व य कं कारणं
ू वपष
व पादा गु लप चका मक मदं कं भा त श भोः ये ॥४० ॥
40. Shiva’s love! How, the five fingers of Your Shripada shine! (They appear five but are one at
the base). Are they five Kalpa trees in fulfilling the wishes of those who prostrate? In
fascinating the enemy of Manmatha, i.e. Shiva, are they the five arrows (made of flowers held
by Manmatha)? Or are they the five subtle causes of the Universe, made up of the five great
elements?

The all encompassing power of Shripada is beautifully bought out in this verse. The five Kalpa
trees in the Heaven are: Mandara, Parijata, Santhana, Kalpa, Harichandana. The five arrows
made of flowers in Manmatha’s quiver are: Lotus, Asoka, Mango, Jasmine, Blue lily. The five
great elements constituting the universe are: Akasa, Vayu, Agni, Aapa and Prithvi with their
subtle Tanmatras being Sabda, Sparsa, Rupa, Rasa and Gandha.

Shri Lalitha Trisathi says:

सवाि मका सव-सौ य-दा ी सव- वमो हनी ॥ (25)

“Devi is the in dwelling spirit in everyone; the giver of all happiness; also the great stupefier.”

डोलाके लषु दरू दरू गमने े खे गना व मे

मे द याम नपा ततं जय त ते नाथे पदा भो हम ् ।
भ या स नमतां वदाननगल गानामत
ृ ामू छया
36
भप
ू ृ ठे चरशा यनां द वषदामाघ टनासा वसात ् ॥४१ ॥
41. Bhagavathi! When You play on the swing and move far and near as the swing moves back
and forth, You do not strike the ground with Your lotus Feet.( When the swing has picked up
speed, it is not necessary to strike the ground with the feet). This is because You are afraid of
hitting with Your Feet, the Devas who prostrate with devotion and are lying on the ground for
long, being in a trance from over- drinking the nectar of music flowing from Your Mouth.

“Medinyam-anipatitam” means not striking the ground with the feet in order to avoid hitting the
Devas lying on the ground.
If we take the version “Medinyam vinipatitam”, it would mean striking the ground with the Feet,
in order to keep the Devas on the ground conscious to some extent, with Foot sound so that
the Devas do not roll down the slopes of the hills and get hurt. The poem is rendered doubly
beautiful with this dual interpretation. Devi’s special compassion towards the devotees is once
again extolled.
Soundaryalahari says:

वप या गाय ती व वध-मपदानं पशप ु ते-

वयार धे व तंु च लत शरसा साधवु चने ।
तद यै-माधय
ु -रपल पत-त ीकलरवां
नजां वीणां वाणीं नचल
ु य त चोलेन नभत ृ म ् ॥ 66 ॥
“Devi! Saraswathi plays on the Veena the many lilas of Shiva and You nod Your Head. As you
begin to speak in appreciation, Saraswathi finds that Her Veena’s music has been surpassed
by the sweetness of Your voice and wraps up Her Veena.”

म जीर सर मसारसष
ु मा पा क ल दा मजा
व छ छायनखांशस
ु चयमयी ग गा च स गामक
ु ा।
शोणः पाद चां चय च म लतो य वद े ततो
म ज तीव नमि त त मन
ु यः सवऽ प शवा गने ॥४२ ॥
42. Consort of Shiva! The bewitching blue shine emanating from the anklets of Your Shripadas
takes the form of Yamuna. Mixing with that shine, Your white fingernails spread crystal-like
brilliance, which becomes the pure Ganga. The red coloured radiance of Your Feet is the Sona
river merging with the other two rivers. All sages prostrate at Your feet, as if bathing in this
Triveni.

37
An ancient verse says:

े मेव जग े ठं ततोऽ यवटाि वतम ् ।

का ल दं ग गया वा या वे या खलु स गतम ् ॥

“Prayag Kshetra is indeed the holiest in the world, where along with the ancient banyan tree,
the three rivers Yamuna , Ganga and Saraswathi meet.”

म जीरा पतश नीलशकल ीच चल काि चतं

राज े णु वभू षतं परमहं साल भरासे वतम ् ।
व पादा सरोजम गु लदल छाया भराभासरु ं
व व शो भनखांशज
ु ालपय स व छे समु छोभते ॥४३ ॥
43. Devi ! The radiance from the emeralds in your anklets is like bees. Your Shripadas are
decorated with powders of different hues. They are worshipped by Paramahamsas in rows.
The fingers are like tender creepers spreading their shine everywhere. The expansive white
brilliance of the fingernails is like a shining tank, in the waters of which Your Shripadas shine
strikingly.

The emeralds in the anklets are the bees; the decorative powders in the Shripadas are the
pollen, the rows of Paramahamsas are the swans; the fingers are the creepers; the fingernails
create an atmosphere of shining tank; Shripadas are the lotus flowers in this tank. Such is the
height of devotion and imagination of the poet.

Mookapanchasathi says:
कर यो नार तं नखमख ु चा हं समनसां
वत वानः ी तं वकचत णा भो ह चः |
काशः ीपाद तव जन न कामा तनत ु े
शर काल ौ ढं श शशकलचडू यतमे ‖2.47‖
“Kamakshi! Mother! Love of Shiva, whose head is adorned with Moon! Your Shripadas effuse
moonlight in the minds of Hamsas, i.e. Sanyasins, from the radiance of the finger nails; they
spread happiness with the splendour of the freshly blossomed lotus; Your Shripadas spread
light and are beautiful like the autumn. “

38
म जीर वरम जु वि कररवे त स गनीलोपल-
छाया पतमोलवे नख मषाद ीणतारागणे ।
स याराग नभ वकाि तपटले व पादमल
ू ा मक-
यष
ू ोपगमे ह दे व लभते लोकः बोधोदयम ् ॥४४ ॥
44. Devi! When the early morning i.e. Your Shripada’s front arrives, the world wakes up. The
anklets of Shripadas sound melodiously like the cock. The blue sapphire gems in the anklets
cast the dim light of the early morning. The nails in the Shripadas shine like the bright stars.
The red colour of Shripada shines supremely (in the middle of all these) like the red rising Sun.

The poet’s comparison of the early morning sunrise with Shripada conveys that with Shripada’s
arrival in the human mind the ignorance vanishes as quickly as darkness on sunrise. The word
“Prabodhodayam” denotes attainment of the Supreme Gnana as well as sunrise.
Sankaracharya says in Lalita Panchakam:

ातनमा म ल लताचरणार व दं
भ ते टदान नरतं भव स धप ु ोतम ् ।
प मासना दसरु नायकपजू नीयं
प मा कुश वजसद ु शनला छना यम ् ॥३॥
“I prostrate at the lotus Feet of Lalita in the morning, the Feet who are keen on granting the
desires of the devotees; who are the boat to cross the ocean of birth and death; who are
worshipped by Devas including Brahma; who bear the symbols of lotus, goad, flag and
chakra.”

व यामिु तरमावधष
ू ु नतरां कामातरु ा मानवा-
त ता व नखकाि तच दनरसैरा ल य गा ं नजम ् ।
व पादा ज च वाल न चते भम
ू ीतले शेरते
न यं दे व भव कृपा यसखी व वासतः केवलम ् ॥४५ ॥
45. Devi ! People crave for Knowledge, Liberation and Wealth. They love these three women
intensely. They apply on their bodies the sandal paste, which is the brilliance of Your
Shripadas’ Footnails. They spread on the ground tender sprouts which are the radiance of
Your Shripada and lie down. They rely only on Your Grace, Your loving companion.”
39
Shri Narayana Bhattatri uses the metaphor of a man’s attachment to women for driving home
the greatness of Devi’s Shripada. By constantly worshipping at Shripada, man receives Devi’s
abundant Grace and gets all his desires fulfilled, including Moksha, the final Purushartha.
In Devi Bhagavatham, Vishnu prays to Devi:

व या वमेव ननु बु धमतां नराणां

शि त वमेव कल शि तमतां सदै व ।
वं क तकाि तकमलामलतिु ट पा
मिु त दा वर तरे व मनु यलोके ॥ (3.4.44)
“You alone are Knowledge of the wise; always the power of the powerful; fame, brilliance,
excellence, purity, satisfaction; You alone grant detachment and Liberation in the world of
humans.”

म जीर व णतैः पि नव मह
ु ु ः ीम नखांशू गमै-
द ये ं हसि नवा ण चा यि नवा मै भश
ृ म्।
धीरायां व य न वकारमन स व पाद एव फुटं
पु णन ् वै र वकारमेष म हष वंसी प र ायताम ् ॥४६॥
46. Bhagavathi! You are wisdom personified and Your mind is free from agitations. But your
Shripadas clearly shine with the agitation of hostility towards Mahishasura at the time of killing
him. The sound of anklets is like strong abuse; the great radiance of the rays emanating from
Your Footnails looks like ridiculing sneer; the red shine of the Shripada shows great anger
towards Mahishashura. May that Shripada protect us.

As there is no other refuge for the devotee, who realises his innumerable faults, he prays to
Devi not to let the anger displayed by Her Shripada to be turned on him.
In Devi Bhagavatham, the Devas pray to Devi:

अपराध-सह ा ण मातैव सहते सदा ।

इ त ा वा जग यो नं न भज ते कुतो जनाः ॥ (5.20.38)

“The mother alone always tolerates thousands of faults (of her children). Knowing this, why are
people not worshipping the Mother of the worlds?”

40
 ं दे व शर पदे न म हषं प वा ततोऽधः पदं
द स यां व य क ठभ जन भया क ठ रवे व त
ु े।
मे द याम प भी तकि पततनौ ेम वराशा लना
शवणैव नजा कसीि न न हतं पाद वयं ते जयेत ् ॥ ४७ ॥
47. Mahishasuramardini! You put Your Feet on the head of Mahishasura and quickly crushed
him. You then looked for a place to put Your Foot down. However, Your mount, the lion sped
away for fear of getting its neck rent by Your Shripada. The earth also shook owing to fear. At
that time, Shiva speedily placed Your two Feet on His lap with great love.

The lion was afraid of Shripada decapitating him. The Earth, which was already disturbed by
the awesome paces of Mahishasura during the battle, was now quaking due to fear that Your
Shripada would further crush it.

Shiva prays to Devi in Devi Bhagavatham:

न तपसा न दमेन समा धना

न च तथा व हतैः तु भयथा ।
तव पदा जपराग नषेवणा-
भव त मिु तरजे भवसागरात ् ॥3.5.19 ॥
“Not by austerities, nor by control of senses, nor by profound meditation, nor by sacrifices
ordained (in the Vedas) can a man attain Liberation from the ocean of Samsara; but only by
wearing the dust of Your Lotus Feet.”

पव
ू दे व पदा बज
ु ेन म हष वंसना यासतः
प चा कुि सतसु भदै य वजयोऽ येवं कृतः कं वया ।
नो चे भा त कथं कुसु भ वजयी पादा जदे शोऽय म-
यालापे ग रश य त वजयते म दि मतं दे व ते ॥४८ ॥
48. Devi! You have earlier practised with Your lotus Feet the destruction of Mahishasura. Did
You vanquish the evil Sumbha also in the same manner? If not, how is it that Your Feet
surpass the kusumbha flower in brightness? When Shiva speaks in this vein, You smile mildly.
May that smile protect us!

41
Shri Narayana Bhattatri employs pun in the word “Kusumbha-vijayi” - the vanquisher of the evil
Sumbha and surpasser of the Kusumbha flower (in brightness). Shiva knows that Sumbha was
not killed by Devi’s Shripada, but by the trident driven into his chest. Shiva wishes to praise the
Shripada on some pretext.
Shri Lalitha Trisathi Stotram says:

कामे वर- ाण-नाथा कामे वर- वमो हनी ।

कामे वर- म- व या कामे वर-गह

ृ े वर ॥(49)
“Devi is the controller of the life of Kameswara; She deludes even Kameswara (due to Her
abundant love); She is Herself Knowledge of Brahman, represented by Kameswara; She is the
head of the household of Kameswara”.
Kameswara is a name of Shiva.

ब ाणेन मनो यावकरसं म जु व न नप

ू रु -
लेषाल कृ तशा लना नखमणीजात साद या ।
एकेनैव पदे न दे व म हष वंसे मह य तरः
लोकोऽयं र चत वये त वबध
ु ाः सं लाघनं कुवते ॥४९ ॥
49. Devi! Devas praise You for the illustrious fame earned by destroying Mahishasura with only
one Foot, which bears the attractive red coloured coating; which bears the beautiful anklets
making very pleasing sound; which has pearl- like nails, casting the grace of white lustre all
round.

Poet Narayana Bhattatri has used words full of pun in this verse, which gives the following
second meaning:
Devi! Scholars praise You for the very great verse (sloka) created with only one word, while
killing Mahishasura. The one-word sloka bears attractive poetic essence (The word ‘yavaka’
refers to red colour and indirectly to ‘kavya’). It has beautiful ‘dhwani’, i.e. features, where
implied meaning is more striking than the expressed sense. It has ‘alankar’ figure of speech
like ‘slesha’ i.e pun. It has ‘guna’ like ‘prasada’ ie. clarity of style.

Sankaracharya says in “Anandalahari”:

42
भवा न तोतंु वां भव त चतु भन वदनैः

जानामीशानि परु मथनः प च भर प ।

न ष भः सेनानीदशशतमख
ु रै य हप तः
तदा येषां केषां कथय कथमि म नवसरः ॥ १
“Bhavani! Brahma is unable to sing Your praise with four mouths; Shiva is unable with five;
Skanda is unable with six; Adi Sesha is unable with a thousand mouths. Then tell me how
others will ever be able.”

वं श भोम हषी भव यगसत

ु े तेनोपहासाय ते
दै योऽयं म हषीभव नप
ु गतः सोऽयं कथं यते ।
इ थं नप
ू रु नः वनै रव वदन ् पाद वद यो षा
श हणा परु ै व म हषं प णन ् प र ायताम ् ॥५० ॥
50. Daughter of Himavan! You are the ‘mahishi’ i.e. wife of Shiva. In order to ridicule Your
being ‘mahishi’, the Asura took the form of ‘mahisha’ i.e. buffalo; how can he be forgiven? Your
Shripada spoke thus through the jingle of the anklets and even before grabbing a weapon (with
Your Hand) Your Foot exterminated Mahishasura. May Your Shripada protect us!

Naryana Bhattatri employs pun again- this time on the word ‘mahisha’ and extols the power of
Shripada.
In Devi Bhagavatham, Devas praise Devi after the destruction of Mahishasura:

च ं वमी यदसभ ु ी र हता न सि त

वि चि ततेन दनज ु ाः थत भावाः ।
येषां कृते जन न दे ह नब धनं ते
डारस तव न चा यतरोऽ हे तःु ॥ 5.19.11 ॥
“Mother! With Your mere will the powerful demons would have lost their lives; If for their
destruction You took upon Yourself a form, it is only Your loving sport; there is no other
reason.”

43
दे या प कशयोऽ य कोऽ प म हष छ मा महान ् क टकः
पादे नाहत इ यद
ु ढ
ू ह सतं स या समावे दते ।
स यः क टकशा लना करतलेनासा य पादा बज
ु ं
ग ृ ण ना त वनोदनाय ग रशो जीयाि य ते शवे ॥५१ ॥
51. Sankari! Your attendants smilingly inform Shiva: Today some big thorn in the form of sinful
Mahisha was hit by Devi with Her Foot. Immediately Shiva, Your love, with hair standing on
end (or carrying a thorn), lifts Your lotus Foot for giving You relief from pain. May your lover live
long!

Shri Narayana Bhattatri once again beautifully uses pun on the word ‘kantaka’ ie. thorn as well
as horripilation. Shiva carries a thorn in order to remove the thorn from Devi’s foot. Or, Shiva is
excited and lifts Devi’s Foot in horripilation to comfort Her after the destruction of the demon.
Also, the word ‘pankasaya’ refers to thorn hidden in slush as well as evil man full of sin.

Sankaracharya says in Soundaryalahari:

कर टं वै र चं प रहर परु ः कैटभ भदः

कठोरे कोट रे खल स ज ह जंभा र मकुटम ् ।

ण े वेतष
े ु सभ-मप
ु यात य भवनं
भव य यु थाने तव प रजनोि त- वजयते ॥ 29 ॥
“When Shiva comes speedily to your place, You get up to receive Him. At that time, Your
attendants caution Shiva to carefully avoid the hard crowns of Brahma, Vishnu, and Indra, who
are prostrating at Your Feet. The words of Your attendants are indeed pleasing”.

व पादा गु लप लवैरगसत ु े दे व वयं प च भः

प च वं ग मतो महासरु इ त वा मानु पं कृतम ् ।
एतैरेव नतो जनि दशतां नीतो महे शः पन
ु -
ल वं ग मतः सन
ू धनष
ु ो व मापनं त वयम ् ॥५२ ॥
52. Devi ! Daughter of Himavan! With the sprouts that are the fingers of Your Feet, which are
five in number, the great demon (Mahishasura) was reduced to the five elements (i.e. killed)
and thus was brought into the same form as themselves. By the same fingers of Your Feet, the
44
persons who worship are raised to the status of Devas (or blessed thirty times). Shiva is also
led by the fingers to becoming the target of Manmatha, the wielder of flower arrows (or led to a
lakh of pleasures). These two are indeed wondrous.

The ‘sabdaslesha’ and ‘arthaslesha’, the pun on words and meaning, employed by the poet is
bewitching. ‘Tridasa’ refers to Devas as well as the number thirty. Ordinary men, by
worshipping at Devi’s Feet, become Devas, or blessed thirty times. Shiva, by looking at Devi’s
Feet, becomes obsessed with love i.e. becomes a target ‘laksha’ of Manmatha and is led to
fantasies, which are innumerable i.e. a lakh, ‘laksha’.

In Devi Bhagavatham, after Devi’s sudden appearance and killing of the enemies, Subahu, the
king of Kashi praises Devi:

वाहं समु दम तर्-असु तवावलोकं

वेदं भवा न भवभेषजं-अ वतीयम ् ।
ाता स व सततं कल भावयु ता
भ तानक ु ं पनपरा अमरवगपू या ॥ (3.23.49)
“Devi! Where am I, the dull-witted one and where are You, the medicine for the disease of
Samsara and one without a second. Yet I had Your Darshan. I understand that You, being
worshipped by Devas, always show compassion to Your loving devotees”.

ा मं माघवनं च वाहनमहो म दै गतै नि दतं

धाव येन नखि वषां वह सतो वाहोऽ प माहे वरः ।
इ थं वाहनवै रतां भज त ते पाद ततो म महे
का याय यमन
ु ा यघा न म हषः का ा तवाह मात ् ॥५३॥
53. Katyayani! Brahma’s mount, the Swan and Indra’s carrier, the Airawatha elephant were
defeated owing to their slow gait by Your Shripada. Shiva’s mount, the bull was also ridiculed
by the white brilliance of nails of Your Shripada. Thus Your Foot bears enmity towards other
vehicles. Hence, we think that Shripada destroyed Mahishasura confusing him with the buffalo,
the vehicle of Yama, the God of death.

Mookakavi says in Mookapanchasati:

45
अचरम मषंु द नं मीन वज य मखु या
सर सजभव
ु ो यानं लानं गतेन च म जन
ु ा|
दशसदसाम नं ख नं गरा च वत वती
तलकय त सा क पातीरं लोचनसु दर ‖27‖
“Devi, the beautiful consort of the three eyed Shiva, defeats the first of the flower-arrows of
Manmatha, the fish-flag bearer, by the splendour of her face; the mount of Brahma, the Swan,
by Her graceful gait; the food of the Devas, the nectar, by the beauty of her speech. She
adorns the bank of the river Kampa like a tilaka.”

सीम त करे सरु े सु शां स दरू रे खा मना

मा ण य यु तस यैव मकुट कोट षु दै य ह
ु ाम ् ।
श भोमिू न जटाघटा ण च याजेन पाद भै-
वैका ते प रणाममे त क णामत
ू गर ा मजे ॥ ५४ ॥
54. Daughter of Himavan! Compassion personified! The brilliance of Your Lotus Feet, though
one, takes many forms; It becomes the (auspicious) red mark at the hair divide of the
(worshipping) women of Swargaloka. It shines like ruby at the edge of the crowns of
(prostrating) Devas. It adds red lustre to the matted tresses at the head of (the prostrating)
Shiva.

Sankaracharya says in Anandalahiri

वधा ी धमाणां वम स सकला नायजननी

वमथानां मल
ू ं धनदनमनीयां कमले ।
वमा दः कामानां जन न कृतक दप वजये

सतां मु तेब जं वम स परम मम हषी ॥ ८॥

“Devi! You are the creator of all Dharmas and Vedas. You are the root of all wealth; Kubera
also worships at Your Lotus Feet. You have defeated Manmatha; but You are the beginning of
all Kamas (desires). You are the consort of Shiva, the Parabrahma; You are the seed of
liberation of noble souls.”

46
The meaning is that Devi is indeed the giver of the four Purusharthas - Dharma, Artha, Kama
and Moksha.

नो केशः परमा यः सम
ु नसां पादा जरे णु च ते
नो म दार सता परं ि मत चम जीरयो च वयी ।
नो बाहुः कलहं समे य जय त व यानल ला यसौ
नो शु भ रला मानन मदं पादा बज
ु ं चाि बके ॥५५ ॥
55. Ambike! Your Hair is not only the supreme refuge of flowers ( Sumanasa), but the dust of
Your Lotus Feet is also the refuge of Devas (Sumanasa). The brilliance of Your smile is not
only like the whiteness of the Mandara flowers (Mandara-sita), but the anklets in Your two Feet
make a beautiful subdued sound (Manda-rasita). Your Hand is not only victorious in battle
(kalaham-sametya), but the beauty of your gait is also victorious over the swan
(kalahamsam-etya). Your Face not only shines and is beautiful with fickle eyes
(Sumbhattarala-aksha), but Your Lotus Foot also shines beautifully with red lac
(Sumbhattara-laksha).

The poet again employs captivating pun on four phases and brings out the enchanting beauty
of Devi.
Nilakantha Dikshitar says in Ananda Sagarasthava:

सारं कणं कणमघम चां सह ा-

स ग ृ य न मत मदं तव व ब बम ् ।

ताव सध
ु ाकरकल ककुला न प चा-
दे क दे व न हता न कचापदे शात ् ॥ ९५ ॥
“Devi! Your Face was formed by collecting, bit by bit, the essence of thousands of moons;
thereafter the blemishes in the moons were gathered together and formed into Your Hair.”

नाथे तावकवाह संहच कता व पादमल

ू े नता
नन
ू ं ब मरु मु यमख
ु ा द कुि भवीराि चरम ् ।
47
नोचेदेष कथं तद ु नत शरि स दरू स दोहजो
राग ते चरणा बज
ु े प रणम न या प व योतते ॥५६ ॥
56. Visweswari! The (eight) elephants of the quarters, like Airavatha, (the mate of Abhramu),
have rolled at Your Shripada for long owing to fear of Your mount, the lion. If not, how is it that
the red colour from the mass of red liquid emanating from the high heads of those elephants
shine even today at Your lotus Feet ?

The eight elephants of the quarters are: Airavatha, Pundarika, Vamana, Kumuda, Anjana,
Pushpapadanta, Sarvabhouma and Suprathika. Airavatha is the vehicle of Indra, who is the
guardian of the eastern quarter. Abhramu is the name of the mate of Airavatha.

It is believed that a red coloured liquid emanates from the heads of superior elephants.

In Devi Bhagavathanm, Devi herself tells Brahma:

धरा ि थरा तदा धतु शि तयु ता यदा भवेत ् ।

अ यथा चेदश ता या परमाणो च धारणे ॥ 3.6.23 ॥
तथा शेष तथा कूम येऽ ये सव च द गजाः ।
म यु ता वै समथा च वा न काया ण सा धतम ु ् ॥3.6.24 ॥
“The earth is capable of carrying all the occupants because of association with Shakti; if not, it
will not be able to carry even an atom. Similarly, it is only due to association with Me that
Sesha, the Primal Tortoise and the elephants in the (eight) quarters are all able to perform their
duties.”

व पादोऽयमजा त च चर पशाि वतो यो गना-

म तः थाकृ त मभाक् च म हष वंसन मे ।
एवं ख व खला रा मकममंु शैले क ये कथं
भाष ते नतवगब धम
ु पवगाल बनं वा जनाः ॥५७ ॥
57. Daughter of Himavan! Your Shripada is the refuge of Brahma; It is very soft of touch; It is
present in the hearts of Yogis; It is powerful during the destruction of Mahishasura. When Your
Shripada is thus ever brilliant in many ways, how shall people describe It: as friend of
worshipping public or as the giver of liberation?

Alternate meaning: “Your Shripada is the refuge of the vowels starting from अ, possesses the
48
beautiful consonants; has the ‘Antastha’ letters (of the alphabet), i.e. य र ल व; has the ‘ushma’
letters, i.e. श ष स . When Your Shripada is thus the repository of all the letters of the alphabet,
how can people say that the त group or प group of letters are not there?”

Shri Narayana Bhattatri again employs pun on a large group of words to convey the
omniscience and omnipotence of Shripada.

Shri Nilakantha Dikshita says in Ananadasagarasthava:

च ताम णि भव
ु ने व र कौ तभ
ु च
यातौ मणी तव गह
ृ ा गणकु टम थौ ।
कं र नम यदप
ु ल य कर टको टं
वाच प त भत
ृ य तव वणय तु ॥ ९७ ॥
“Ruler of the three worlds! The courtyard of Your abode is paved with the famous jewels,
Chinatamani and Koustubha. When that is the case, can even Brihaspathi and others like him
describe the jewel in the tip of Your diadem?”

उ मील नखम डल हमकणः शोण भागै रकं

ब ाणः प रशोभमानकटको भय
ू ो वनैका यः ।
गायि स धवधू नषे वततलः पाद वद यः शवे
राज येष हमा पादव ददं यु तं हमा े ः सत
ु े ॥५८ ॥
58. Sankari! Daughter of Himavan! Your Foot shines like the foothills of Himalayas. The row of
brilliant nails is like the drops of dew. Your Foot carries Girija, who shines in red. (Himalayas
have hills shining in red.) Your Foot has the radiant anklet. (Himalayas have shining ridges).
Your Foot is the only refuge in protecting (the worshippers) again and again. (Himalayas have
many forests), Your Foot is frequented by the singing Siddha women. (Himalayan foothills are
frequented by the singing Siddha women).

Shri Narayana Bhattatri employs pun and metaphor to bring out the similarity between Devi’s
Shripada and Himalayas.

49
Kalidasa says in Kumara Sambhavam:

भामह या शखयेव द पि मागयेव दव य मागः ।

सं कारव येव गरा मनीषी तया स पत
ू च वभू षत च ॥ १।२८॥
“Like the lamp with resplendent flame, the celestial region with the Akasaganga, the Sanskrit
language with the thoughtful grammar, even so the Himalayan range was purified and adorned
by Parvathi.”

द पालैदश भः पथ
ृ पथ
ृ गयं व पादयोर पतो
यो भ यनरु ाग एव दशधा शोणा गु ल ी मषात ् ।
पादा याम प तान ् त क टता नन
ू ं सादा कुरा
य ते नखकाि तप ि तदशक याजेन शैला मजे! ॥५९ ॥
59. Daughter of Himavan! The bhakti (devotion) shown by the protectors of the ten quarters
separately at Your Feet is seen clearly as if through the splendour of the red coloured (Raga)
ten fingers. The buds of grace exhibited by Your Feet towards them are also clearly seen as if
in the brilliance of the row of ten nails.

The protectors of the ten quarters are Indra – east, Agni – south east, Yama-south, Nirruthi-
south west, Varuna - west, Vayu- north west, Kubera - north, Isana - north east, Brahma -
upward and Vishnu - downward.

The poet brings out in this verse the special compassion shown by Devi’s Shripada towards
the worshippers. In the following ten verses Shri Bhattatri describes the entreaties of each of
the protectors of the ten quarters.

Kalidasa sings in Syamala Dandakam:

व-दे वेश-ल मीश-भत

ू श
े -लोकेश-वाणीश-क नाश-दै येश-य श
े -वा वि न-कोट रमा ण य-संघ ृ
ट-बालातपो दाम-ला ारसा य-ता य-ल मीगह ृ तां प मे! सप
ु मे उमे!
“Uma! Bearing a beautiful lotus – May You rule Supreme, whose lotus-like Feet have assumed
the splendour of youth by the red lac-dye brightened like the rays of the morning sun when
rubbed by the rubies on the crowns of Indra , Vishnu, Shiva, Varuna, Brahma, Yama, Nirruti,
Kubera, Vayu and Agni, who prostrate at Your Feet.”
50
मेघानां कु लश य चा तहता धाराः म तां चरं
नो येत च दानवा र वभवो नाक य नाग य च ।
पु ोऽयं मम सै नका च दधतां न यं जय तः सख
ु ं
व पादा बज
ु पा तनः सरु पते र थं जय य थनाः ॥६० ॥
60. Devi! The prayers of Indra at Your lotus Feet are : Let the showers from the clouds and the
sharp edges of my Vajrayudha prevail unhindered at all times; Let Swarga and my mount, the
elephant Airavatha never experience disgrace at the hands of the Asura enemies; Let my son
Jayantha and my soldiers be ever victorious and enjoy happiness. Indra’s prayers are fruitful.

Devi Bhagavatham tells us the story of how Indra and other Devas entreated Devi during a
very severe drought and how Devi, as Satakshi, bestowed rains and food on the parched
worlds.

मोचयामास लोकेषु वा रधारां सह शः ।

नवरा ं महाविृ टरभू ने ो भवैजलैः ॥7.28.38 ॥
दःु खता वी य सकला ने ा ू ण वमु चती ।
त पता तेन ते लोका ओष यः सकला अ प ॥7.28.39 ॥
“Devi unleashed on the worlds heavy showers in thousands. Out of the waters from Devi’s
hundreds of eyes, heavy rains lashed for nine nights. Devi let out tears from Her eyes on
seeing the misery of people. All worlds then became satisfied. Devi also provided them with
foodgrains, vegetables and fruits.”

Devi came to be known as Shatakshi and Shakambhari.

आ यास तकरै वज म भरहं हूयेय नो दानवैः

वाहारो चतम तु पा वम नशं ता क् च ह यं लभै ।
र ावा न त भू तमा न त च मे श द स या शवे
नोपे योऽह म त वद नमने जीयासरु ने गरः ॥६१॥
61. Sankari! The prayers of Agni prostrating at Your Feet are: Let me be invoked by
brahmanas with hands dipped in ghee and not by demons interested in warfare; Let my side
51
be ever brightened by Swaha Devi and let me get the oblations in that state; Let me not be
ignored because of the verbal fame I have, i.e.’ I am a protector and I am wealthy’. (Alternative
meaning: I have the infamy that I am given to eating and reducing everything to ashes.) Agni’s
prayers are fruitful.

The poet employs pun in several phrases in this verse to bring out opposite meanings
beautifully which serve to enhance the praise of Devi.

In Devi Bhagavatham, Brahma prays to Devi:

य ेषु दे व य द नाम न ते वदि त

वाहे त वेद वदष
ु ो हवने कृतेऽ प ।
न ा नव ु ि त सततं मखभागधेयं
दे वा वमेव वबध ु े व प व ृ दाऽ स ॥1.7.35 ॥
“Devi! In Yagnas, if the knowers of Vedas perform oblations without uttering the name of
Swaha, Devas will never get their share of food. You alone are the sustainer of even the
Devas.”

व भ ताघमबु धपव
ू ल खतं या चे मेथाः शवे
का त ते म य रोषवान ् कु पन
ु त या भावं शनैः ।
दे व वं म हषा भहि च कतं ाय व मे वाहनं
काल ये त जयि त ते पदनतौ लोल य स ाथनाः ॥ ६२॥
62. Devi! The prayers of the despondent Yama, prostrating at Your Feet are: If the sins of Your
devotees have been written without application of mind, let me be forgiven; Your husband
(Shiva) is angry with me, please pacify Him slowly; You are the killer of Mahishasura (the
demon with buffalo-form); please protect my mount, the buffalo. Yama’s prayers are fruitful.

Yama seeks forgiveness in case his assistant Chitragupta has accounted the sins of Devi’s
devotees, as Devi’s devotees cannot commit sins and even if they have committed a small sin,
it gets negated by Devi’s grace. Yama is afraid of Shiva’s anger, experienced by him when
Shiva protected Markandeya and threw away Yama with His left foot.
52
In Devi Bhagavatham, Subahu, the King of Kashi prays to Devi on Her fighting the enemies of
Sudarshan, her son-in-law and saving his life:

नगरे ऽ वया मातः थात यं मम सवदा ।

दग
ु ादे वी त ना ना वै वं शि त रह संि थता ॥
र ा वया च कत या सवदा नगर य ह ।
यथा सद ु शन ातो रपस ु घादनामयः ॥ (3.24.5,6)
“Mother! Please stay forever in my city as Shakti in the name of Durga. Please protect my city
always, just as You gave complete protection to Sudarshan from the hordes of enemies.”

धमाचारपरोऽय म यवमतो र ो भरे का वयै-

म यं वेद व नि दतां दशमदज
ु ा त वष चामराः ।
दै वा द यभ
ु य यत
ु ो वशरणो र योऽह म यादय-
व पाद णतौ जयि त नऋतेर याकुलाः ाथनाः ॥ ६३॥
63. Devi! The prayers of the very agitated Nirruti prostrating at Your Feet are: I am disgraced
by Rakshasas, who are of my race, as I am attached to Dharma and its practice; Devas, who
hate me coming from the enemy race, gave me the quarter (south-west), which is detested by
Vedas (i.e. quarter not fit for any auspicious acts); I am thus neglected by both due to my
misfortune; I am devoid of refuge (except Your Feet); I am to be protected. Nirruti’s prayers are
fruitful.

Sankaracharya says in Devyaparadha-kshamapana stotram:

प ृ थ यां पु ा ते जन न बहवः सि त सरलाः

परं तेषां म ये वरलतरलोऽहं तव सत ु ः।
मद योऽयं यागः समु चत मदं नो तव शवे
कुपु ो जायेत व चद प कुमाता न भव त ॥३॥
“Mother! In this earth, there are a lot of Your sons, who are straightforward. But, among them, I
am unique; I am wavering from the path of dharma. Sankari! Your abandoning me is not
appropriate, as a bad son can be born; but a bad mother never is.”

53
म पु या मम वा मक
ु ु दगह
ृ ताभा यं न सं ीयतां
माहं पा य ष कु भजेन मु नना क पा तसय
ू ण वा ।
वेधा मे सरु वा हनीद यतता साधु वया र यतां
व पादा बज
ु पा तनो जलपते र थं जय य थनाः ॥ ६४॥
64. Sankari! The prayers of Varuna, prostrating at Your lotus Feet are: Let not the fortune of
living in the home of Vishnu be weakened for my daughter or myself; let me not be drunk by
Agastya, the pitcher-born, nor by the Sun at the end of Kalpa. Let my twin position of leading
the army of Devas and the Akasa Ganga be protected. Varuna’s prayers are fruitful.

The reference to sharing the home of Vishnu is twofold: one, for Lakshmi, the daughter of
ocean of milk, ie. of Varuna; two, for Varuna himself being the ocean of milk on which Vishnu is
reclining on serpent bed. Agastya once took the water of the entire ocean in his palm and
drank it away. At the end of Kalpa (Brahma’s day), twelve Suns shine on earth simultaneously
and scorch the earth and dry it of all water. Varuna is the army chief of Devas. He is also
regarded as the husband of all rivers, which are feminine as per our Sastras.

Kalidasa sings in Shyamala Dandakam:

कं न स ये वपःु यामलं कोमलं च चड

ू ाि वतं तावकं यायतः
त य ल लासरोवा र धः त य केल वनं न दनं, त य भ ासनं भत
ू लं, त य वा दे वता क कर ,
त य चा ाकर ी वयम ्
“What is not achievable to the devotee who meditates on your beautiful dark blue form sporting
the crescent moon on the head? For him the ocean is the pool for water sports, the Nandana
vana (garden in Swarga) is the grovet where he can play, his seat is the entire earth,
Saraswathi, the Devi of speech is his handmaid and Devi Lakshmi waits on him and takes
orders.”

व व ाणमयी वमेव मम तु ाहुजग ाणतां

सव या प सदा ग त ह भवती मामेवमाहुजनाः ।
ल जापादकमी शं जन न नः कं कुमहे पा हमा-
54
म येवं पवन य ते पदनतौ वाचो जय याकुलाः ॥ ६५॥
65. Mother! The prayers of the restless Vayu prostrating at Your Feet are: You alone are the
embodiment of the Pranas of the Universe, but people call me the Prana of the world. You
alone are the refuge of all at all times (Sadagati), but people call me ever moving (Sadagati).
This (i.e the names of Yours and mine being the same) is shameful for me. What can I do?
Please protect me. Vayu’s prayers are fruitful.

The poet once again employs pun to bring out the agitation in the mind of Vayu.
In Devi Bhagavatham, Devi tells Himavan:

ानेि या ण प चैव प च कमि या ण च ।

ाणा दप चकं चैव धया च स हतं मनः ॥
एतत ् सू मशर रं या मम ल गं यद ु यते । (7.32.41,42)

“Five sense-organs, five organs of action, five Pranas, mind and intellect – all these constitute
the subtle body, which is My distinguishing mark.”

श खो ला सगलो वले समकरे प मेन कु दि मते

पादा ा तक छपे मख
ु महाप मे मक
ु ु दा ते ।
इ य मि न धगा नीलनयने चचाि मके पा हमा-
म थं पादन तः शवे वजयते स यःु कुबेर य ते ॥ ६६॥
66. Sankari! The prayers of Your friend Kubera, prostrating at Your Feet are: You shine with
conch-like neck (or the neck shines with Sankha Nidhi). You have lotus-like hands (or You
have Makara and Padma Nidhis in hand). Your smile is like white jasmine flower (or like the
Kunda Nidhi ). Your Shripada is like the tortoise (is of the shape of the back of tortoise) (or
Your Shripada has Kachchapa Nidhi sitting with reverence). Your face is like the blossomed
lotus flower (or like Mahapadma Nidhi). You are the refuge of Vishnu (or of Mukunda Nidhi).
Your eyes are like blue lily flower (or like the Nila Nidhi). Your form is anointed with perfume (or
like the Vara or Charcha Nidhi). Thus the nine Nidhis (or treasures) constitute Your Form.
Please protect me. Kubera’s prayers are fruitful.

Kubera is in charge of nine famous treasures: Mahapadma, Padma, Sankha, Makara,

Kachchapa, Mukunda, Kunda, Neela, Vara. Kubera says in prayer that he is the lord of these
55
treasures only in name, but in actuality all the wealth belongs to Devi. Shri Narayana Bhhattatri
again employs extensive pun to bring out Devi’s greatness.

Kalidasa says in Syamala Dandakam:

पा णप म वयेना मालाम प फा टक ं ानसारा मकं पु तकं चा कुशं पाशमा ब ती येन

सि च यसे त य व ा तरात ् ग यप याि मका भारती न सरे त ् । येन वा
यावकाभाकृ तभा यसे, त य व या भवि त ि यः पू षाः । येन वा शातकंु भ यु तभा यसे
सोऽ प ल मीसह ःै प र डते ।
If a devotee meditates on you as holding in your hands the crystal akshamala, the book of
supreme knowledge, the goad and the rope, from his mouth will emerge all knowledge in the
form of poetry and prose. If he meditates on you as having a red hued form, all men and
women will be under his spell. If he meditates on you as having golden hued form, he will sport
with thousands of Lakshmis (i.e. he will have immeasurable wealth).

स नामेषु भव पदा बज
ु नख छायां जटास गनीं
ग गे या लजना वदि त वतथं मा भम
ू धा
ु को पनी ।
ि टम यपनीयतां प षम येकं वचो द यता-
मीशान य भवा न ते पदनता व थं जय य थनाः ॥ ६७॥
67. Bhavani! Isana, prostrating at Your Feet prays thus: (In order to pacify You during tiff of
love) while I prostrate at Your Feet, the brilliance of the nails in Your lotus Feet mingles with the
matted tresses on my head. Your friends (who are attending on You) call this falsely as Ganga.
Don’t be unnecessarily angry. Please cast a glance on me; speak at least a word, even a cruel
one. Isana’s prayers are fruitful.

Shri Narayana Bhattatri brings out the natural reason for Parvathi to be angry with Shiva, for
He is wearing Ganga, Her rival, on His Head. Shiva explains it away cleverly.

Sankaracharya says in Bhavani Bhujanga Stuti:

गणेशा णमा या खलैः शि तव ृ दै ः

56
 फुर महाच राजो लस तीम ् ।

परां राजराजे वर ं प
ै ु र वां

शवा कोप र थां शवां भावयेऽहम ् ॥ ११॥

“RajaRajeswari! Tripurasundari! I meditate on You, Sankari, who is surrounded by Ganesa and
hordes of Sakthis like Anima (Anima is the first of the eight famous Sidhis), who shines
brilliantly on the Shri Chakra, who is the Supreme, who is seated on the lap of Shiva.”

नाभीतोऽभवमा दत तव बलात ् प चादभीतोऽ यहं

य ेण मख
ु ीकृतोऽ प चतरु ा योऽहं तवैव तवैः ।
वं व वा मतयोपज य न पन
ु ः टारमा या ह मा-
म थं दे व जयि त ते पदनतौ वाणीपतेवाणयः ॥ ६८॥
68. Devi! The prayers of Brahma (Vanipati) prostrating at Your Feet are: “At the beginning, I
was not free from fear. Due to the strength of Your grace, I forsook fear later. Though I was
disfigured by Shiva (the three eyed), I have four faces (or clever speech) due to my praises of
You (in the form of four Vedas). You create and pervade the entire Universe; hence do not call
me Creator. Brahma’s prayers are fruitful.

Brahma’s fear at the beginning was due to the demons Madhu and Kaitabha, whom Vishnu
killed by Devi’s grace. His fear can also be interpreted to arise out of the unstable nature of the
connection of his lotus seat with the navel of Vishnu. The reference of Brahma’s disfigurement
by Shiva is from Puranas: Once when Shiva assumed the gigantic form of a column of light,
Brahma took the form of a swan and proceeded to find His Head. He returned unsuccessful,
but lied to Shiva that he had seen Shiva’s Head. An angry Shiva removed one of the five
heads of Brahma, who became four-headed ever since.

Devi instructs Brahma in Devi Bhagavatham:

कं नाहं प य संसारे म वयु तं कमि त ह ।

समवाह म येवं न चयं व ध प मज ॥
गह
ृ ाण-अज मह वं- अह कार तद ु भवः ।
ततः सवा ण भत ू ा न रचय व यथा परु ा ॥ (3.6.11,30)
57
“Lotus born Brahma! I do not see anything in this world, which is devoid of Me. I alone am
present in everything. Know this for certain. Brahma! Absorb the principle of Mahat and its
offspring, Ahamkara. Thence create all beings as before.”

आशीरि त मख
ु े वड बय त मां भय
ू ोऽ प चाशीः पह
ृ ा
भोगाः सि त सह धा पन
ु रहं भोगान ् कथं ाथये ।
शेषोऽहं पह
ृ या यशेषसख
ु म येत च हासा पदं
नाथे च तय संय ग य हपते व पादपातो जयेत ् ॥६९॥
69. Easwari ! The prayers of the serpent-lord (Sesha) prostrating at Your Feet are: I have
prayers (or teeth) (Aasi:) in my mouth. If I desire for Your benediction (Aasi:), I will be ridiculed.
I have thousands of enjoyments (or fangs) (bhoga:); how then can I pray for enjoyments. I am
Sesha; if I long for happiness with nothing left, i.e. complete happiness (Asesha-sukham),
again I will be subject to humiliation. Sesha’s prayers are fruitful.

Sesha is known for his wisdom and felicity of speech. As Patanjali, he wrote Mahabhashyam,
the commentary on Panini’s Sutras on Sanskrit grammar. Here, he excels Indra and other
Devas in his expression of prayer. Shri Narayana Bhattatri uses pun again on words and
places Sesha in the position of a supplicant who cannot even express his prayers. The wise
poet brings out that just as a mother fulfils her child’s needs even without his asking, the Divine
Mother will shower Her blessings on all Her children.

Vishnu instructs Brahma on the glory of Devi in Devi Bhagavatham:

शेषे व प म पय के परत ो न संशयः ।

तदधीनः सदो ठे काले कालवशं गतः ॥ (1.4.50)
“I sleep on the bed of Sesha and I am dependent on another. There is no doubt in this. Under
the sway of Shakti and influenced by Time, I get up in time.”

पाव याः पदम य म त वा पादे भव वेन वा

58
साधु वा दप
ु ा तये हततया प या यमू न फुटम ् ।
सैषा मिु तपरु गर तनया भ तेन नारायणे-
नाब धा खलु स त त दशतु वः क याणह लोहलम ् ॥७०॥
70. These verses are clearly Padya because the Feet of Parvathi are seen in all verses; the
verses are directed to the Feet; and, the verses are for the benefit of devotees who want to
praise the Feet. May this book of verses, “Shripada Saptati” written by Narayana, the devotee
of the Daughter of Himavan, present at Mukthipuri, bring You (the readers) unending hordes of
auspiciousness.

This last verse by Shri Narayana Bhattatri is in the form of ‘Phalasruti’ फल ु त i.e. setting out
the fruit. He has combined in this verse once again very exquisitely his unparalleled devotion
to Devi and supreme ability as a poet.

According to Samskrit Grammar, words fall into three types; Rudha, Yogika and Yogarudha
( ढ, यो गका, योगा ढ). Rudha refers to the traditional meaning of a word. Yogika gives the
meaning as per rules of grammar. Yogarudha refers to word having two meanings, one
traditional and the other as per grammar. Here, Padya as a Rudha word, signifies a verse or
sloka dealing with four padas or lines. Padya as a Yogika word refers to a verse dealing with
Pada or foot. Padya as a Yogarudha word, means a verse of praise, set in four lines. It can be
appreciated that the verses in Shripada Saptati are Padya in all the three senses of the word.
This the author brings out in a touching manner.

Sankaracharya says in Devi Bhujangam:

नमोवाकमाशा महे दे व यु म-

पदा भोजयु माय त माय गौ र ।

वर या दभा वि कर ट तोल -

द पायमान भाभा वराय ॥ २१॥

“Devi! Gowri! We express our prayers at Your two Lotus Feet, whose dazzling lustre is
enhanced by the radiant shine emanating from the rows of crowns of Brahma and others (who
are prostrating at Your Feet).”

OM TAT SAT

59
 ी दे वीकेशा दपादवणनम ्
SRI DEVI KESADIPADAVARNANAM

(नारायणभ टपाद वर चतम)्

(by Sri Narayana Bhattatri)

60
 ी दे वीकेशा दपादवणनम ्
SRI DEVI KESADIPADAVARNANAM

(नारायणभ टपाद वर चतम)्

(by Sri Narayana Bhattatri)

स दरू ा णं-उ वलं नयनयोर्-आन द-स दोहनं

व व- या प मनोरमं कलयतां स ताप व वंसनम ् ।
तेजो-म डलं-आ म न फुरतु मे भय
ू स ्-तद तगतं
लाव यायतनं व पम प ते मिु त थल थे शवे ॥ (१)
O Consort of Siva of Muktisthala, may your form-embodiment of loveliness- appear in my heart; the
form, shining brightly in red with saffron (sindura), with heaps of bliss in eyes; enchanting the minds of
all in the universe; destroying the misery of those who think of you; being the orb of brilliance. (1)

उ य -भा कर-को ट-सु भं-अनघानेक-र नावल -

राज च -कला- वरािज-मक
ु ु टं है मं नसग वलम ् ।
आनीलं पथ
ृ -ु कुि चता ं-अमलं क प- सन
ू ाि चतं
ि न धं ते कबर भरं च कलये मिु त थल थे शवे ॥ (२)
O Consort of Siva of Muktisthala, I meditate on your golden crown, which shines like a crore of rising
Suns, studded with priceless rows of gems and radiates shine along with crescent moon on the head
and which emits natural lustre. I also meditate on your thick hair, black, dense, curly, blemishless, oily
and adorned with Kalpaka flowers. (2)

अ धे द-ु तमे ललाट-फलके नीलालकाल कृते

क तरू - तलकं वलास-चतरु ं चान ग-चापोपमम ् ।
व
ू ल -यग
ु लं समु नतं-अ त व छं च नासापट
ु ं
राजन ्-मौि तक-र नं-अ ब कलये मिु त थल थे शवे ॥ (३)
61
O Consort of Siva of Muktisthala, Mother, I meditate on the musk mark (kasturi tilakam) on your broad
forehead, looking like half-moon, adorned with black curls of hair on top; the twin eyebrows, masterly in
sport and appearing like the bow of Manmatha; the raised and very clear nose and the shining
nose-stud of pearl and gem. (3)

ल ला-च चलं-अ जनाि चतं-अतीतालोक-ल ला-लव-

व तानत-भू र-ताप- नकरं व तीण-अ यायतम ् ।
ि न ध- यामल-प म-पंि त-नयन- व वं दया-वा रधे
द ने पातय म यन य-शरणे मिु त थल थे शवे ॥ (४)
O Consort of Siva of Muktisthala, ocean of compassion, bestow on poor me, who have no other refuge,
glance of your twin eyes, which are sportingly moving about, adorned with collyrium and which destroy
the large heap of miseries of the devout by mere glance from corner of eyes lasting a mere fraction of a
second; eyes which are very large and very long, adorned with oily, black row of eyelashes. (4)

ग डौ व म
ु -दपणा द- वमलौ गोरोचनालंकृतौ
कण भा सत-र न-कु डल- चा व ािजतौ कोमलौ
ब धक
ू - सवा णाधरपट
ु ं कु दाभ-द तावल -
ब ाजि चबक
ु ं च दे व कलये मिु त थल थे शवे ॥ (५)
O Consort of Siva of Muktisthala, Devi, I meditate on your cheeks, blemishfree like coral and mirror, soft
and adorned with bright yellow pigment from the bile of cow (Gorochana), shining with reflection of
gem-studded ear-rings; your red lips resembling the Bandhuka flowers; your rows of teeth, bright like
the jasmine flower in colour; and the shining chin. (5)

भास -र न- कर ट-कु डल-यग

ु - व
ै ेयको भा सते
व े दौ नजकाि त- षत-प र कारे मनोन दने ।
राज तीं ि मत-चि कां नत-जना तस ्-ताप- नमू लनीं
न यं चेत स भावया म वरदे मिु त थल थे शवे ॥ (६)
O Consort of Siva of Muktisthala, bestower of boons, I always meditate in the garden of my mind, which
is purified by the expansive glow of your moon-face, shining with the gem-studded crown, twin
ear-studs and necklace, on the brilliant, cool radiance of your smile, which roots out the innermost
miseries of the worshippers. (6)

क तू र-घनसार-कु कुम-मख
ु रै -् आलेपनैर-् अि चतं
व
ै ेयै च नर तरं म णमयैर-् म ग य-सू ो वलम ् ।
रे खा भस ्- तस ृ भस ्-तथा वल सतं चा वरं ब धरु ं
क ठं ते कलया म गी त- नपण
ु े मिु त थल थे शवे ॥ (७)

62
O Consort of Siva of Muktisthala, expert in music, I meditate on your beautiful neck, decorated with
musk (kasturi), camphor, saffron (kumkum) etc., shining always with necklaces and gem-studded
mangalasutra, and adorned with three beautiful lines and which is seat of very enchanting voice. (7)

केयरू ा द- व च -भष
ू णतरान ् र ना गल
ु य- भा-
राजत ्-पा णतलान ् धत
ृ ै वधनःु -पु पेषु पाशा कुशान ् ।
आन ाभयदान ् शर ष-मद
ृ ल
ु ान ्-आलेपनैर-् अि चतान ्
बाहून ् मध
ू न मे नधे ह सदयं मिु त थल थे शवे ॥ (८)
O Consort of Siva of Muktisthala, rest on my head with compassion, your arms, bejewelled with
wonderful ornaments like bracelets, hands shining with gem-studded rings in fingers, holding bow of
sugarcane and arrows of flowers, and rope and goad, bestowing freedom from fear to the worshippers,
soft like the Sirisha tree and adorned with various anointments (like vermilion etc.). (8)

न कं बाहुलता तरे म णगणैर-् आक ण-अ य भत

ु ं
हारं चा प मनोहरं म णमयीं मालां तथा का चनीम ् ।
रािजवो पल-च पका द-कुसम
ु ःै ल ृ तां-अह न- यं
मालां सौरभ-शा लनीं च कलये मिु त थल थे शवे ॥ (९)
O Consort of Siva of Muktisthala, I meditate on the brilliant and enchanting golden necklaces, studded
with variety of gems, and the garlands, full of fragrance and unimpaired splendour, made of flowers like
lotus, lily, champaka etc. worn on the bosom (between the two creeper-like arms). (9)

व ृ ौ कु कुम- षतौ न पमौ पीनौ तनौ संहतौ

तु गौ कोमल-सू म-पाटल-पट- छा दता-वु वलौ ।
म यं चा प कृशं व ल ययत
ु ं व ोज-भारानतं
त वीं रोमलतां च दे व कलये मिु त थल थे शवे ॥ (१०)
O Consort of Siva of Muktisthala, Devi, I meditate on your breasts, round, adorned with kumkum,
unparalleled, huge, closely joined, raised and shining behind soft and thin red-coloured covering of
cloth; and the midriff, thin, having three lines and bent down with the weight of breasts; and the line of
hair on the abdomen. (10)

आव ाभं-अम दशोभं-अमलं न नं च नाभी बलं

का चीदाम- नब ध-र न- वलसत ्- स दरू -वणाशक
ु म् ।
व तीण रशनापदं कनक-र भाभावु कोमलौ
ऊ चा तरौ च दे व कलये मिु त थल थे शवे ॥ (११)
O Consort of Siva of Muktisthala, Devi, I meditate on your navel-cavity, which is sloping deep, shining
brightly, and blemishless, covered by cloth of red colour, tied with girdle studded with shining gems;
your thighs, golden and shaped like the interior of plantain tree, soft, large and beautiful. (11)

63
जान-ु व वं-इभे -कु भ-सष
ु मा-चौरं च ज घायग
ु ं
चेतोज म- नष ग-सौरभहरं व ृ ं च ना यायतम ् ।
म जीरं च मनोऽ भराम- ननदं र न- भा-भासरु ं
कूमाभं पदं च दे व कलये मिु त थल थे शवे ॥ (१२)
O Consort of Siva of Muktisthala, Devi, I meditate on your twin knees, which steal the loveliness of the
temples of the best elephant; your twin legs, which steal the fragrance associated with Manmatha,
round and not too long; the anklets, making enchanting sounds and shining bright with gems; the top of
foot resembling a tortoise. (12)

ि न ध- व छतरा गल
ु दलत ्-अ त छायं वराज नख-
ालेयांश-ु मर च-धत
ू - वनमत ्-तापा धकारो करम ् ।
का तं क पलता- वाल-सभ
ु गं ला ारसारि जतं
पादा जं तव भावया म वरदे मिु त थल थे शवे ॥ (१३)
O Consort of Siva of Muktisthala, bestower of boons, I meditate on your sticky and very clear fingers in
feet, which emit excellent radiance; the shining finger-nails, which, like the moon, dispel the darkness of
misery of the devout; the lotus feet, radiant, munificent like the Kalpaka creeper and adorned with red
lac. (13)

भ तानां दयेषु भू रकृपया य तं तद तगतं

गाढं तापतमो नर य श शर -कुवन ्- काशा धकम ् ।
आन दामत
ृ -व षकं च वरदे यत ्-से यमानं बध
ु स
ै ्-
त े पादसरोजं-अ ब कलये मिु त थल थे शवे ॥ (१४)
O Consort of Siva of Muktisthala, bestower of boons, Mother, I meditate on your lotus feet, which
manifest, out of extreme compassion, in the hearts of devotees and drive away the dense heat and
darkness (of misery and ignorance) from them, rendering them cool and very bright, which shower the
ambrosia of bliss; which are worshipped by the wise. (14)

यत ्-पांसंु कमलासन- भत
ृ यो दे वा मन
ु ी ास ्-तथा
वोढुं मिू न न कुवते यत- धयः कं कं तपो द ु करम ् ।
वत ्-पादा बज
ु -ं आनत य सततं द न य मे म तके
कूजन ्-नप
ू रु ं -अपया ब सदयं मिु त थल थे शवे ॥ (१५)
O Consort of Siva of Muktisthala, Mother, rest with compassion on the head of poor me, who worship
you always, your lotus feet with the jingling anklets. For receiving the dust of those feet on their heads,
what kind of arduous penance is not practised with great self-control by Devas like Brahma and the
best among Munis. (15)

राजा चै -कुलो भव य सरु थो यत ्-सेवयाऽभन

ू ्-मन:ु
64
वै यः सोऽ प समा धराप म तमान ् ानं परै र-् दल
ु भम ् ।
योषामू रमम
ू ह
ु त ्- मर रपंु दे वोऽ प नारायणस ्-
त े पादसरोजं-अ ब कलये मिु त थल थे शवे ॥ (१६)
O Consort of Siva of Muktisthala, Mother, I meditate on your lotus feet. By worshipping these feet,
Suratha, the king born in Chaitra lineage, became Manu; Samadhi the Vaisya attained Knowledge,
difficult of reach even for exalted persons; even Narayana put on the form of a lovely woman and
enticed even Siva (the foe of Manmatha). (16)

न यं येन शवा ग-वणनं-इदं तो ं वयोस ्-स ययोः

प यैः षोडश भः कृतं कृत धया म यन संक यते ।
त य ीत-मनाः परे श-म ह ष वं दे व ताप यं
न धय
ू ाऽऽशु वधे ह भि तं-अचलां मिु त थल थे शवे ॥ (१७)
O Consort of Siva of Muktisthala, Devi, Consort of Parameswara, when one chants, with concentration
at the two times of dawn and dusk every day, this Stotram of sixteen verses, describing the form of the
Consort of Siva, you become pleased with him, remove his threefold misery and quickly grant
unflinching devotion to you. (17)

The threefold misery afflicting humans is Adhyatmika (from bodily and mental causes within oneself),
Adhibhoutika (from created beings- other humans, animals etc.) and Adhidaivika (from divine agencies
like earthquake, floods etc.).

Om Tat Sat

DURGA PARAMESWARI

Universal Mother

It does not need any reiteration to all Bharatiyas that mother is the one and only one in the
entire world, who would love us the most and who would sacrifice everything for the sake of
her children. The children experience special freedom in approaching the mother for sharing
their problems, however minor and the mother is seen to empathise and find a convenient
solution. If this is the case with the mundane mother, who has given physical birth, how much
more would be the love of the Universal Mother, Adi Parasakti, the very form of pure

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Sachchidananda. This is the reason why humans have prayed to Her for ages for succour and
salvation. This is what Adi Sankaracharya says:

“कुपु ो जायेत व चद प कुमाता न भव त ।“

‘It is possible that an evil son is born; but it is impossible that an evil mother can exist.’

Durga

Durga is the manifestation of the aspects of valour and power of Adi Parasakti. We need
strength - physical, mental and spiritual - to achieve anything in life. Durga Devi bestows this
and much more on the devout worshipper- character, learning, memory, patience, forbearance,
understanding, compassion, wealth etc. The word Durga has many meanings, the most
common of which is ‘difficult of attainment’ (similar to ‘Durgam’ meaning ‘fort’). But when we
pray to her with sincerity and devotion, she rushes child-like to us and helps us in the most
wholesome manner. Adi Sankara teaches us how to pray. Like an innocent child, he appeals to
Her compassion in Devyaparadha-kshamapana Stotram:

“जगद ब व च म कं प रपण ू ा क णाि त चे म य ।

अपराध-पर परापरं न ह माता समप ु े ते सत
ु म्॥
म समःपातक नाि त पाप नी व समा न ह।
एवं ा वा महादे व यथायो यं तथाकु ॥“ (11,12)
‘Mother of the world, what is so strange in this, if your all-encompassing compassion is on me?
Mother does not ignore a son, even if he is bent on committing a series of blunders. There is
no sinner equal to me; there is no redeemer equal to you. Knowing this, O Mahadevi, please
do whatever is appropriate.’

Durga Saptasathi

Durga Saptasathi, also known by the names of Chandi and Devi Mahatmyam, is a part of Sri
Markandeya Puranam. This text is held in great esteem all over India for the devotion it kindles
while chanting, and its efficacy in pleasing Devi and obtaining relief from suffering and
blessings for well-being here and in the hereafter. Chanting Chandi mantras and performing
Chandi Homas are very common, specially during Navaratri. Normally in Homas Vedic
mantras alone are used for offering Ahutis to Devatas. However, like Bhagavad Gita of 700

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verses, Durga Sapatasati, also of 700 verses, is a rare exceptional text from Itihasa/ Purana,
whose mantras are directly used for Ahutis in Homas.

Durga Saptasati narrates the three stories of Maha Kali (Madhu-Kaitabha-hantri), Maha
Lakshmi (Mahishasura-mardini) and Maha Saraswathi (Sumbha-Nisumbha-hantri). These
popular stories refer to the Tamasi (slothful), Rajasi (passionate) and Satviki (peaceful) aspects
of Durga Devi. In the first story, Madhu and Kaitabha, puffed with pride, picked up a fight with
Lord Brahma absolutely for no reason. This was the time after Mahapralaya, when there was
nothing but water everywhere. These two Asuras were born from the dirt in the ear of Vishnu.
The lesson is that we must use our ears for listening to good things – and, by extension, all the
sense organs for virtuous activities, leading to enrichment of soul. Ear is said to be the
repository of Ganga in the human body. All sense organs are presided over by Devas; eyes by
Surya, ears by Devatas of directions, nose by Aswini Devatas etc. Using the sense organs
dharmically will earn us the blessings of the Devas. Vishnu, who was asleep, could not be
awakened easily by Brahma. When human efforts fail, we have to intensify our prayers to Devi;
that is what Brahma did. His prayer says:

“परापराणां परमा वमेव परमे वर ।“

“O Supreme Goddess, you are the most sublime, above and untouched by the good and the
bad in creation.”

The Tamasi aspect has to leave our system for us to succeed in any endeavour. Even after
Maha Kali of dark complexion (Tamasi Devi) left Vishnu, he had to fight the Asuras for 5000
years. This is to show that we should relentlessly pursue the path of dharma without getting
weighed down by obstacles. Devi Bhagavatam narrates how Vishnu prayed to Devi again
intensely and repeatedly for success. That is how he obtained the power to cleverly subjugate
the Asuras. The Asuras were deluded by Devi into making an offer to Vishnu that they could be
killed in a place where there was no water. Vishnu killed them using his Sudarsana Chakra by
placing them on his lap.

In the story of Mahishasura-mardini, the combined Shakti of all Devas including the Trimurthis -
Brahma, Vishnu and Siva- took the form of Maha Lakshmi of coral-red colour, pointing to
Rajoguna. Brahma provided Her feet; Vishnu, the hands and Siva, the face. All Devas
presented her with various weapons as well as ornaments. All positive forces at our disposal
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have to be harnessed in unison in order to fight a powerful enemy. The battle with rajasic
forces is fierce, not easy. The vasanas in the human system take different subtle and
not-so-subtle forms and are not extinguished easily. Mahishasura assumed different illusive
forms on the battlefield. Even in the final stage when Mahishasura, who represents Rajasic,
combined with Tamasic forces, fell down, another Asura came out halfway from his body. This
shows that the last vestiges of passion and vasanas have to be thoroughly exterminated
before we can attain the Almighty Devi. Devas’ prayer of gratefulness to Devi on the Asura’s
elimination, is full of devotion and expresses Devi’s compassion even towards the vicious.
Devas extolled Devi’s prowess as incomparable; it cannot be expressed adequately even by
Vishnu, Sesha, Brahma and Siva. Devas say:

“ वैव कं न भवती करो त भ म सवासरु ान रषु य हणो ष श म ् ।

लोकान ् या तु रपवोऽ प ह श पत
ू ा इ थं म तभव त ते व प तेऽ तसा वी ॥“
“By your mere sight, you could have reduced the Asuras to ashes. You chose to deploy
weapons so that even the enemies, purified by contact with the divine weapons, may proceed
to meritorious realms. Such is your attitude of extreme compassion even towards them.”

In the third story of Sumbha-Nisumbha-hantri, many lessons are brought out allegorically. The
Devi is Maha Saraswathi of white colour, representing Satva guna. When Devas, tormented by
the Asuras Sumbha and Nisumbha, prayed in the Himalayas, they adored twentythree different
aspects of the Mother, ranging from the great power of Delusion, to facets like hunger, sleep,
peace and finally to the Supreme Consciousness pervading the entire universe. They
surrendered totally to the mercy of the Mother in this famous hymn called ‘Aparajita Stotra’
(hymn of praise resulting in victory).

“ च त पेण या कृ
नं एत या य ि थता जगत ् ।
नम त यै नम त यै नम त यै नमो नमः ॥“
“To one who has pervaded this entire universe in the form of Awareness, prostrations to Her,
prostrations to Her, prostrations to Her.”

Devi immediately set out to annihilate the evil forces. She cleverly turned away the emissaries
of Sumbha, citing a vow she had taken of marrying only a valorous person, who would defeat
her in a battle. When Dhumralochana arrived, he was killed by Devi with a mere sound of
‘Hum’. Certain tendencies, which have not taken deep root in the ‘chitta’ (aspect of mind, which

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holds past memories and impressions), are overcome without much effort. In the anecdote of
Chanda and Munda, the heads were separated from the bodies to kill them. We have to keep
our head independent of the pulls and pressures of sense organs and keep our viveka,
discrimination intact and ever alert. Devi, who killed Chanda and Munda, came to be known as
Chamunda. (In the Mulamantra of Durga Saptasathi, Devi Chamunda is invoked). When
Sumbha and his brother Nisumbha came to the battlefield, Devi willed to manifest the Shaktis
of important Devas. Thus came Brahmaani, Maaheswari, Koumaari, Vaishnavi, Vaaraahi,
Naarasimhi and Aindri. Even at this late stage, Devi provided the Asuras a last chance to save
themselves. She sent Siva himself as an emissary with the message that in case the Asuras
retreated to Patala and allowed Devas to rule over Swarga and the Earth in peace, She would
spare the Asuras. This is reminiscent of similar instances occurring in Ramayana and Skanda
Purana. In Ramayana, we find Rama sending Angada as an emissary of peace to Ravana just
before the war; in Skanda Purana, Skanda despatched his brother Virabahu to the demon-king
Surapadma to negotiate peace. Devi’s offer of peace was met with scorn. Sumbha and
Nisumbha responded by intensifying their attack.

Raktabija, who had the strange gift of materialising another Raktabija of equal strength from
every drop of blood, which would drop from his body on the ground, came now to the
battle-front. This was the boon he had secured from Brahma. To kill Raktabija was a
near-impossible task. The battlefield was filled with thousands of Raktabijas, who had come up
in a multiplier effect from the drops of blood of the original Raktabija, when he was attacked by
Devi’s forces in the battle. If we do not stem the rot of a pernicious tendency right at the start, it
grows manifold, weakening in the process efforts to quell it. Ultimately Devi needed Kali to
move alongside her across the entire battlefield and drink the blood of so many Raktabijas
patiently and systematically. This shows that we have to marshal a very strong will, which will
patiently devour all subtle shades of desire and related vasanas. Nisumbha tried to hide Devi
with a thousand hands holding a Chakra in each hand. This is ‘Aavarana Sakthi’ (power of
concealment) of Maya, which conceals the Supreme from the jiva. While performing the
concealing act, Maya simultaneously distracts the jiva’s attention towards the mundane
perishable things. The demon taking different forms and another demon coming out of his
body at the end are representations of this ‘Vikshepa Sakthi’ (power of diversion and
attraction) of Maya. Nisumbha finally died at the hands of Devi. When Sumbha came to fight

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ultimately, he taunted Devi saying that Devi was taking the help of other Devis and not fighting
on her own individual strength. Devi then absorbed into Herself Her own seven manifestations,
the Sapta Matrikas - Brahmaani, Maaheswari, Koumaari, Vaishnavi, Vaaraahi, Naarasimhi and
Aindri. The great principle of Advaita that there is but one single Power, manifesting as,
directing and regulating all aspects of creation, protection and destruction, is brought out very
effectively and unmistakably.

Devas say in their copious praise of Devi, called ‘Narayani Stuti’, after the elimination of
Sumbha:

“सवम गल-मा ग ये शवे सवाथ-सा धके ।

शर ये य बके गौर नाराय ण नमोऽ तु ते ॥“
“O Auspiciousness in all auspicious objects, consort of Siva, bestower of all desired ends, seat
of surrender (of jivas), three-eyed, Gowri, Power of Narayana, prostrations to You.”

“ व यास ्-सम तास ्-तव दे व भेदाः ि यः सम ताः सकला जग सु ।

वयैकया पू रतम ब एतत ् का ते तु तः त य-परापरोि तः ॥“
“O Devi, all branches of knowledge (including that of Liberation) are but aspects of yourself.
Similarly all women in the world are but manifestations of yourself. O Mother, this world is filled
with none other than yourself. How to praise you, who is Herself Speech, used in praising the
Supreme and the mundane aspects of your own self?”

“ व वे व र वं प रपा स व वं व वाि मका धारयसी त व वम ् ।

व वेशव या भवती भवि त व वा या ये व य भि तन ाः ॥“
“You are the Power of overlordship of the universe; you protect the universe; you support the
universe; you are worshipped by the leaders in the universe. Those who serve you with
devotion indeed become the refuge of the universe themselves.”

Suratha and Samadhi

The background of Durga Saptasathi revolves around two ordinary human characters. They
are Suratha and Samadhi. Suratha is the king, driven out of his kingdom by enemies. Samadhi
is the merchant, chased out by his own family, who seized all his wealth. When they approach

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Rishi Medhas in the forest for succour, the Rishi refers to the great power of delusion of Devi.
He says:

“ ा ननाम प चेतां स दे वी भगवती ह सा ।

बला -आकृ य मोहाय महामाया य छ त ॥“
“Devi, who is the controller of the universe, pulls forcefully the minds of even wise persons and
deludes them with her great power of Maya.” He shows them the path of devotion to Devi,
narrates the three stories of Durga Saptasathi and guides them in the worship of Devi.

The names of the three personalities in this anecdote are highly suggestive. Suratha, much
attached to his kingdom (power of kingdom being symbolised by Ratha, chariot), desires to get
his kingdom back somehow. When Devi appeared before him, he sought only this. Devi in her
magnanimity instantly granted him not only rulership of his kingdom, but also the status of
Manu in the next Manvantara. Samadhi (meaning trance, peak of concentration), though
initially distressed at his separation from his near and dear ones, soon developed
discrimination and dispassion. He sought from Devi the supreme Gnana, free from all
mundane attachments. Devi blessed him right away with that rare, unblemished Gnana. Rishi
Medhas (meaning wisdom and self-realisation) provided the right and timely guidance to the
two grief-stricken persons, who took refuge at his feet. Mere book-learning will not lead us to
devotion with surrender. It is only wisdom attended by dispassion and discrimination that will
put us on the right path.

Satakshi and Sakambhari

Durga Saptasati towards the end tells us of the pledges of Durga Devi made to Devas, to save
the virtuous in future. In that context Devi says:

“भयू च शतवा ष यां-अनाव ृ यां-अन भ स ।

मु न भःसं ततु ा भम
ू ौ संभ व याम ्-ययो नजा ॥
ततःशतेन ने ाणां नर य त य मन ु ीन ् ।
क त य यि त मनज ु ाःशता ी म त मां ततः ॥
ततोऽहं -अ खलं लोकं-आ मदे ह-समु भवैः ।
भ र या म सरु ाःशाकैर्-आव ृ टे ः ाणधारकैः ॥
शाक भर त व या तं तदा या या यहं भु व ।
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त वै च व ध या म दग ु मा यं महासरु म ् ॥
दग
ु ादे वी त व यातं त मेनाम भ व य त ।“ (11:46-50)
‘Again I shall appear on earth, not in human womb, in response to the prayers of sages, when
the world is enveloped in severe drought and famine for a hundred years. I shall look at the
sages with my hundred eyes and people will then praise Me as Satakshi. I shall, O Devas,
then fill the entire earth with life-saving vegetables and fruits, produced from my own body. I
shall be well known as Sakambhari on earth. I shall then kill the Asura called Durgama. My
name will become Durga Devi.’

This brief reference to Satakshi and Sakambhari has received detailed coverage in Devi
Bhagavatam. There was an Asura called Durgama in the lineage of Hiranyakasipu. After
performing severe penance for 1000 years, he pleased Brahma, from whom he received the
strange boon that all Vedas and mantras existing with Devas and brahmanas would come to
him instantly and that he would defeat Devas. This resulted in the brahmanas forgetting Vedas
and mantras completely, leading to non-performance of Snanam, Sandhya, Homa, Sraadha,
Japa, Yagna etc. Devas became weak in the absence of the strength of Vedas and were
roundly defeated at the hands of Asuras. They took shelter in the caves of Mount Meru. In the
absence of yagnas, there was absolutely no rain. Due to famine all creatures- people, animals,
birds etc. started dying. As this continued for a hundred years, the worried sages engaged in
fervent prayer to Jagadamba to shed her anger, show her innate compassion and bless her
own creation. Devi appeared before them. The sages were surprised to see Devi shedding
tears from her hundred eyes. This went on for nine days. All rivers were now full. Devas came
out of their hideouts and praised Devi as ‘Satakshi’ (Devi with a hundred eyes) and prayed to
her to restore Vedas to them and to brahmanas. Devi now appeared as ‘Sakambhari’ with
different vegetables, fruits, herbs etc. in her hands and on her body. She distributed them
among Devas and humans. Needless to say that the entire creation regained life, nutrition and
health.

Hearing the commotion, Asura Durgama came with his army and attacked the Devas and
humans, around whom Devi threw a protective ring. Then ensued a battle between the many
Devi forms, who emerged out of Sakambhari’s body, and the Asura army. The Asura army was
exterminated in a battle that lasted for ten days. On the eleventh day, in the direct fight
between Durgama and Devi, Durgama employed many tricks of maya, which were all thwarted

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by Devi; ultimately Durgama was killed. Devi then handed Vedas to brahmanas and asked
them to protect them at all times with great care, saying Vedas are the very body of Devi. Devi
continued:

“दग
ु -मासरु ह ी वात ् दग
ु त मम नाम यत ् ।“
‘My name will be Durga, as I have killed Durgama Asura’. She added that the insurmountable
maya of samsara will be dispelled by chanting the names of Durga and Satakshi.

Vedic Hymns

Durga Suktam, the most common Vedic hymn in praise of Durga, says:

“जातवेदसे सन ु वाम-सोम-मरातीयतो न दहा त-वेदः ।

सनःपषद त-दग ु ा ण- व वा नावेव- स धंु द ु रता यि नः ॥
तामि नवणा तपसा- वल तीं वैरोचनीं कमफलेष-ु जु टाम ् ।
दग
ु ादे वी शरणमहं - प ये सत ु र स-तरसे-नमः ॥“
‘Let us offer Somarasa to that Sakti manifesting in the form of Agni. May that omniscient Sakti
burn away our enemies; may it destroy all dangers. May it ferry us safely across the ocean of
sin like in a boat and take us to the other shore.’

‘I take refuge in Durga Devi, of Agni’s red hue, brilliant with her penance, seen with the eye of
Gnana, and bestower of the fruits of karma. My obeisance to You, who ferries me safely across
the ocean of samsara.’ The prayer continues with seeking good health, house to reside, land
producing food and blessing for virtuous children and grandchildren.

Another Vedic prayer, commonly chanted during Deeparadhana of Devi is as under:

“बहु वै ब व वायै ब वजा वकायै, बहु ी ह-यवायै बहुमाष- तलायै,

बहु- हर यायै बहु-हि तकायै, बहुदास-पु षायै र यम यै पिु टम यै,
बहुराय- पोषायै राजा अ तु ।“
‘May I be king with the blessings of Devi, possessing innumerable cows, horses, goats,
foodgrains of rice, barley etc., grams like black gram, gingelly etc., precious gold etc., many
elephants, many servants, huge wealth and nourishment and highest splendours’.

OM TAT SAT
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