Courtesy:Sri.PR.Kannan
Sri Rama Ashtapadi-3 (Third Ashtapadi) published in the Dec 2015 issue of SAMSKRITASRI is attached. The previous parts were circulated by me earlier.
Article on DURGA PARAMESWARI published in the recent issue of DILIP is also sent herewith.
DURGA PARAMESWARI
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
Sachchidananda. This is the reason why humans have prayed to Her for ages for succour
and salvation. This is what Adi Sankaracharya says:
"कुपुत्रो जायेत क्वचिदपि कुमाता न भवति ।"
'It is possible that an evil son is born; but it is impossible that an evil mother can exist.'
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:
"जगदम्ब विचित्रमत्र किं परिपूर्णा करुणास्ति चेन्मयि ।
अपराध-परम्परापरं न हि माता समुपेक्षते सुतम् ॥
मत्समःपातकी नास्ति पापघ्नी त्वत्समा न हि।
एवं ज्ञात्वा महादेवि यथायोग्यं तथाकुरु ॥" (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, 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 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 त्वमेव परमेश्वरी ।"
"O Supreme Goddess, you are the most sublime, above and untouched by the good and the
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 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:
"दृष्ट्वैव किं न भवती प्रकरोति भस्म सर्वासुरानरिषु यत्प्रहिणोषि शस्त्रम् ।
लोकान् प्रयान्तु रिपवोऽपि हि शस्त्रपूता इत्थं मतिर्भवति तेष्वपि तेऽतिसाध्वी ॥"
"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
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).
"चितिरूपेण या कृत्स्नं एतद् व्याप्य स्थिता जगत् ।
नमस्तस्यै नमस्तस्यै नमस्तस्यै 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 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 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
"सर्वमङ्गल-माङ्गल्ये शिवे सर्वार्थ-साधिके ।
शरण्ये त्र्यम्बके गौरी नारायणि नमोऽस्तु 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."
"विद्यास्-समस्तास्-तव देवि भेदाः स्त्रियः समस्ताः सकला जगत्सु ।
त्वयैकया पूरितमम्ब एतत् का ते स्तुतिः स्तव्य-परापरोक्तिः ॥"
"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?"
"विश्वेश्वरि त्वं परिपासि विश्वं विश्वात्मिका धारयसीति विश्वम् ।
विश्वेशवन्द्या भवती भवन्ति विश्वाश्रया ये त्वयि भक्तिनम्राः ॥"
"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."
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 Rishi Medhas in the forest for succour, the Rishi refers to the great power of
"ज्ञानिनामपि चेतांसि देवी भगवती हि सा ।
बलाद्-आकृष्य मोहाय महामाया प्रयच्छति ॥"
"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.
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:
"भूयश्च शतवार्षिक्यां-अनावृष्ट्यां-अनम्भसि ।
मुनिभिःसंस्तुता भूमौ संभविष्याम्-ययोनिजा ॥
ततःशतेन नेत्राणां निरीक्षिष्यति यन्मुनीन् ।
कीर्तयिष्यन्ति मनुजाःशताक्षीमिति मां ततः ॥
ततोऽहं-अखिलं लोकं-आत्मदेह-समुद्भवैः ।
भरिष्यामि सुराःशाकैर्-आवृष्टेःप्राणधारकैः ॥
शाकम्भरीति विख्यातिं तदा यास्याम्यहं भुवि ।
तत्रैव च वधिष्यामि दुर्गमाख्यं महासुरम् ॥
दुर्गादेवीति विख्यातं तन्मेनाम भविष्यति ।" (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 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
"दुर्ग-मासुर हन्त्रीत्वात् दुर्गेति मम नाम यत् ।"
'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
Durga Suktam, the most common Vedic hymn in praise of Durga, says:
"जातवेदसे सुनवाम-सोम-मरातीयतोनि दहाति-वेदः ।
सनःपर्षदति-दुर्गाणि-विश्वा नावेव-सिन्धुं दुरितात्यग्निः ॥
तामग्निवर्णां तपसा-ज्वलन्तीं वैरोचनीं कर्मफलेषु-जुष्टाम् ।
दुर्गांदेवीँ शरणमहं-प्रपद्ये सुतरसि-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:
"बहुग्वै बह्वश्वायै बह्वजाविकायै, बहुव्रीहि-यवायै बहुमाष-तिलायै,
बहु-हिरण्यायै बहु-हस्तिकायै, बहुदास-पुरुषायै रयिमत्यै पुष्टिमत्यै,
'May I be king with the blessings of Devi, who has 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
------------------------------------------------------------
॥ तृतीयाष्टपदी ॥
(ललितलवंगलता इतिवत्)
ASHTAPADI 3
(Like in Lalitalavangalata)
वसन्तरागॆण] [आदितालॆन गीयते
Raga Vasanta] [ Tala Adi)
दिक्षु तरक्षु-परिक्षुभिताखिल-धावित-भीतकुरड्गॆ ।
प्रवितत-रॊहिण-विटपि-विलम्बित-फूत्कृत-घॊरभुजङ्गे ॥
In this dry forest hyenas are strutting in all directions; deer are running in fear; in this expanse of fig trees, many terrific serpents are making hissing sound.
निवसति चिरमिह काचन यक्षी
राम निरुध्य वनं तदिदं पथि
खदिर-हुताश-समाक्षी (निवसति चिरमिह) ॥
Here lives a Yakshini for long; her very (terrible) presence obstructs travel through this forest; she has eyes, red like fire fed with lots of wood.
उन्मद-महिष-विषाणसमुद्धृत-मांसलपांसुकदम्बॆ
पृथुतर-बृंहित-नटन-समुत्सुक-बर्हिण-चलितकदम्बॆ ॥ (निवसति)
प्रतिपद-निपतित-नरमांसाशन-भैरव-फॆरवजाले ।
विकट-विशंकट-लुठदतिनिष्ठुर-घाटि-करॊटि-विशाले ॥ (निवसति)
Here are kadamba trees laden with dust mixed with pieces of flesh tossed by aggressive wild buffaloes with their horns; there are huge wild peacocks, making roaring noise, and eager to dance. There are multitudes of terrible jackals, eating human flesh, which they scatter at every step. The yakshini has a huge skull; her neck bones at the back are huge, formidable, very hard and rolling.
जगदशुभावह-निजभुज-विक्रम-परिहृत-मानुषचारे ।
इह गिलिताखिलवर्त्मनि कटुतर-झिल्लीझाङ्कृति-घोरे ॥ (निवसति)
इदमिह मलदकरूश-समाह्वय-शालि-सुजीर्णमरण्यम् ।
रचय रघूत्तम विनिहत-ताटकमखिल-तपस्विशरण्यम् ॥ (निवसति)
The strength of her powerful arms has rendered the forest completely rid of human movement; the terrible sound emanating from her wild anklets during her movement makes the forest very fearful. This (fertile) area of Malada and Karoosa has been turned into a denuded forest. O Raghuttama, you kill Tataka and make the forest the refuge of austere sages.
यक्षवधूवन-वर्णनपरमिह रामकवॆरिति गीतं ।
गायति यॊ भजते स कदापि न दुर्गमकाननभीतिम् ॥ (निवसति)
One, who sings this song of Ramakavi describing the Yakshini, will never face the fear of a terrible forest.
श्लॊ ॥ हत्वा सुन्दवधूमवाप्य च महान्त्यस्त्राणि सिद्धाश्रमे
मारीचादि-निशाचरा-न्नियमय-न्निर्विघ्न-यज्ञक्रियः ।
वैदॆहाध्वर-दर्शनॊत्सुक-हृदा गाधॆस्सुतेनादरात्
नीतो भावितगौतमर्षिदयितॊ रामो विदेहान् ययौ ॥
Slokas
After killing Tataka, the wife of Sunda, obtaining powerful divine weapons and repressing Rakshasas like Maricha in Siddhasrama, thus allowing Viswamitra's yagna to proceed without hindrance, Rama was led to Videha by Viswamitra with grace. Receiving the adoration of Ahalya, the wife of Rishi Goutama and, being eager to see the yagna of Janaka, Rama proceeded to Videha.
समीक्ष्य रामं मिथिलानगर्यां वीथ्यां प्रयान्तं स्मरसुन्दराङ्गम् ।
रूपॆण तस्यापहृतान्तरङ्गाः पुराङ्गनाः चक्रुरिमान् विलासान् ॥
Seeing Rama, with beautiful limbs like Manmatha, striding on the roads of the city of Mithila, the women of the city, with their hearts robbed by his handsome form, indulged in various sports.
In this third Ashtapadi, Ramakavi the poet uses the 'bibhatsa' (disgust) rasa to good effect to describe the atrocities of Tataka in the forest. The emphasis is on two anti-social aspects: one, killing of innocent travellers and inhabitants; the second, denuding a fertile area of land. The poet's description is as if anticipating Rama's ethical objection to killing a woman, which is explicitly described in Valmiki Ramayanam. The poet concludes with the mention of spontaneous joy arising in the hearts of women of Mithila on looking at Rama.
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