। ध्यानम् ।
ॐ कालाभ्राभां कटाक्षैररिकुलभयदां मौलिबद्धेन्दुरेखां
शङ्खं चक्रं कृपाणं त्रिशिखमपि करैरुद्वहन्तीं त्रिनेत्राम् ।
सिंहस्कन्धाधिरूढां त्रिभुवनमखिलं तेजसा पूरयन्तीं
ध्यायेद्दुर्गां जयाख्यां त्रिदशपरिवृतां सेवितां सिद्धिकामैः ॥
| dhyānam |
oṃ kālābhrābhāṃ kaṭākṣairarikulabhayadāṃ maulibaddhendurekhāṃ
śaṅkhaṃ cakraṃ kṛpāṇaṃ triśikhamapi karairudvahantīṃ trinetrām |
siṃhaskandhādhirūḍhāṃ tribhuvanamakhilaṃ tejasā pūrayantīṃ
dhyāyeddurgāṃ jayākhyāṃ tridaśaparivṛtāṃ sevitāṃ siddhikāmaiḥ ||
Meaning Meditation: One should meditate on the Goddess Durgā named Jayā — radiant like dark clouds, whose sidelong glances strike terror into the host of enemies, bearing a streak of the moon bound in her crown, holding in her hands the conch, discus, sword and trident, three-eyed, mounted upon the shoulder of a lion, filling the entire triple world with her splendour, surrounded by the gods and served by those who seek spiritual attainment.
ॐ ऋषिरुवाच ॥ ४.१॥
oṃ ṛṣiruvāca || 4.1||
Meaning Om. The sage (Mārkaṇḍeya) said —
शक्रादयः सुरगणा निहतेऽतिवीर्ये
तस्मिन्दुरात्मनि सुरारिबले च देव्या ।
तां तुष्टुवुः प्रणतिनम्रशिरोधरांसा
वाग्भिः प्रहर्षपुलकोद्गमचारुदेहाः ॥ ४.२॥
śakrādayaḥ suragaṇā nihate'tivīrye
tasmindurātmani surāribale ca devyā |
tāṃ tuṣṭuvuḥ praṇatinamraśirodharāṃsā
vāgbhiḥ praharṣapulakodgamacārudehāḥ || 4.2||
Meaning When that exceedingly mighty, evil-souled foe and the army of the gods' enemies had been slain by the Goddess, the host of gods led by Śakra (Indra) — their heads and shoulders bent low in obeisance, their bodies made beautiful with the thrill of horripilation born of great joy — extolled her with these words.
देव्या यया ततमिदं जगदात्मशक्त्या
निःशेषदेवगणशक्तिसमूहमूर्त्या ।
तामम्बिकामखिलदेवमहर्षिपूज्यां
भक्त्या नताः स्म विदधातु शुभानि सा नः ॥ ४.३॥
devyā yayā tatamidaṃ jagadātmaśaktyā
niḥśeṣadevagaṇaśaktisamūhamūrtyā |
tāmambikāmakhiladevamaharṣipūjyāṃ
bhaktyā natāḥ sma vidadhātu śubhāni sā naḥ || 4.3||
Meaning The Goddess by whose own power this whole world is pervaded, who is the very embodiment of the massed powers of the entire host of gods — to that Ambikā, worshipped by all the gods and great sages, we bow with devotion. May she ordain what is auspicious for us.
यस्याः प्रभावमतुलं भगवाननन्तो
ब्रह्मा हरश्च न हि वक्तुमलं बलं च ।
सा चण्डिकाखिलजगत्परिपालनाय
नाशाय चाशुभभयस्य मतिं करोतु ॥ ४.४॥
yasyāḥ prabhāvamatulaṃ bhagavānananto
brahmā haraśca na hi vaktumalaṃ balaṃ ca |
sā caṇḍikākhilajagatparipālanāya
nāśāya cāśubhabhayasya matiṃ karotu || 4.4||
Meaning She whose incomparable might and power even Lord Ananta (Viṣṇu), Brahmā and Hara (Śiva) are unable to describe — may that Caṇḍikā set her mind upon protecting the whole world and upon destroying the fear of all evil.
या श्रीः स्वयं सुकृतिनां भवनेष्वलक्ष्मीः
पापात्मनां कृतधियां हृदयेषु बुद्धिः ।
श्रद्धा सतां कुलजनप्रभवस्य लज्जा
तां त्वां नताः स्म परिपालय देवि विश्वम् ॥ ४.५॥
yā śrīḥ svayaṃ sukṛtināṃ bhavaneṣvalakṣmīḥ
pāpātmanāṃ kṛtadhiyāṃ hṛdayeṣu buddhiḥ |
śraddhā satāṃ kulajanaprabhavasya lajjā
tāṃ tvāṃ natāḥ sma paripālaya devi viśvam || 4.5||
Meaning She who is Śrī (prosperity) herself in the homes of the virtuous and Alakṣmī (misfortune) in the homes of the sinful; who is discernment in the hearts of the pure-minded, faith in the good, and modesty in one of noble birth — to that very You we bow. O Goddess, protect the universe.
किं वर्णयाम तव रूपमचिन्त्यमेतत्
किञ्चातिवीर्यमसुरक्षयकारि भूरि ।
किं चाहवेषु चरितानि तवाति यानि
सर्वेषु देव्यसुरदेवगणादिकेषु ॥ ४.६॥
kiṃ varṇayāma tava rūpamacintyametat
kiñcātivīryamasurakṣayakāri bhūri |
kiṃ cāhaveṣu caritāni tavāti yāni
sarveṣu devyasuradevagaṇādikeṣu || 4.6||
Meaning How, O Goddess, are we to describe this inconceivable form of yours, or your abundant surpassing valour that destroys the asuras, or your exceeding deeds in the battles waged among all the hosts of asuras, gods and the rest?
हेतुः समस्तजगतां त्रिगुणापि दोषै-
र्न ज्ञायसे हरिहरादिभिरप्यपारा ।
सर्वाश्रयाखिलमिदं जगदंशभूत-
मव्याकृता हि परमा प्रकृतिस्त्वमाद्या ॥ ४.७॥
hetuḥ samastajagatāṃ triguṇāpi doṣai-
rna jñāyase hariharādibhirapyapārā |
sarvāśrayākhilamidaṃ jagadaṃśabhūta-
mavyākṛtā hi paramā prakṛtistvamādyā || 4.7||
Meaning You are the cause of all the worlds; though possessed of the three guṇas, you are not known to be tainted by their faults; even to Hari, Hara and the rest you are unfathomable. You are the refuge of all — this entire world is but a fraction of you — for you are the unmanifest, supreme, primordial Prakṛti.
यस्याः समस्तसुरता समुदीरणेन
तृप्तिं प्रयाति सकलेषु मखेषु देवि ।
स्वाहासि वै पितृगणस्य च तृप्तिहेतु-
रुच्चार्यसे त्वमत एव जनैः स्वधा च ॥ ४.८॥
yasyāḥ samastasuratā samudīraṇena
tṛptiṃ prayāti sakaleṣu makheṣu devi |
svāhāsi vai pitṛgaṇasya ca tṛptihetu-
ruccāryase tvamata eva janaiḥ svadhā ca || 4.8||
Meaning O Goddess, you are that very Svāhā, by whose utterance all the gods attain satisfaction in all the sacrifices; and because you are the cause of the satisfaction of the host of ancestors, people therefore also pronounce you as Svadhā.
या मुक्तिहेतुरविचिन्त्यमहाव्रता त्वं
अभ्यस्यसे सुनियतेन्द्रियतत्त्वसारैः ।
मोक्षार्थिभिर्मुनिभिरस्तसमस्तदोषै-
र्विद्यासि सा भगवती परमा हि देवि ॥ ४.९॥
yā muktiheturavicintyamahāvratā tvaṃ
abhyasyase suniyatendriyatattvasāraiḥ |
mokṣārthibhirmunibhirastasamastadoṣai-
rvidyāsi sā bhagavatī paramā hi devi || 4.9||
Meaning O Goddess, you who are the cause of liberation, whose great vow is beyond thought, are meditated upon by liberation-seeking sages of well-controlled senses, who grasp the essence of truth and have cast off every fault — you indeed are that supreme Bhagavatī, the transcendental Knowledge (Vidyā).
शब्दात्मिका सुविमलर्ग्यजुषां निधान-
मुद्गीथरम्यपदपाठवतां च साम्नाम् ।
देवि त्रयी भगवती भवभावनाय
वार्तासि सर्वजगतां परमार्तिहन्त्री ॥ ४.१०॥
śabdātmikā suvimalargyajuṣāṃ nidhāna-
mudgītharamyapadapāṭhavatāṃ ca sāmnām |
devi trayī bhagavatī bhavabhāvanāya
vārtāsi sarvajagatāṃ paramārtihantrī || 4.10||
Meaning You are of the nature of sound, the treasury of the very pure Ṛg and Yajur verses and of the Sāmans with their beautiful-worded chanting of the Udgītha. O Goddess, you are the threefold Veda, Bhagavatī; for the sustenance of the world you are the very means of livelihood (Vārtā), the remover of the supreme distress of all the worlds.
मेधासि देवि विदिताखिलशास्त्रसारा
दुर्गासि दुर्गभवसागरनौरसङ्गा ।
श्रीः कैटभारिहृदयैककृताधिवासा
गौरी त्वमेव शशिमौलिकृतप्रतिष्ठा ॥ ४.११॥
medhāsi devi viditākhilaśāstrasārā
durgāsi durgabhavasāgaranaurasaṅgā |
śrīḥ kaiṭabhārihṛdayaikakṛtādhivāsā
gaurī tvameva śaśimaulikṛtapratiṣṭhā || 4.11||
Meaning O Goddess, you are Medhā (intellect), by whom the essence of all scriptures is known; you are Durgā, the unattached boat that ferries beings across the impassable ocean of worldly existence; you are Śrī who has made her sole dwelling in the heart of Viṣṇu, the foe of Kaiṭabha; and you alone are Gaurī, who has established her seat in the moon-crested Śiva.
ईषत्सहासममलं परिपूर्णचन्द्र-
बिम्बानुकारि कनकोत्तमकान्तिकान्तम् ।
अत्यद्भुतं प्रहृतमात्तरुषा तथापि
वक्त्रं विलोक्य सहसा महिषासुरेण ॥ ४.१२॥
īṣatsahāsamamalaṃ paripūrṇacandra-
bimbānukāri kanakottamakāntikāntam |
atyadbhutaṃ prahṛtamāttaruṣā tathāpi
vaktraṃ vilokya sahasā mahiṣāsureṇa || 4.12||
Meaning Even after beholding your face — graced with a faint smile, spotless, mimicking the orb of the full moon, lovely with the finest golden radiance, and utterly wondrous — Mahiṣāsura, seized with fury, suddenly struck at it — (this connects with the following verse).
दृष्ट्वा तु देवि कुपितं भ्रुकुटीकराल-
मुद्यच्छशाङ्कसदृशच्छवि यन्न सद्यः ।
प्राणान् मुमोच महिषस्तदतीव चित्रं
कैर्जीव्यते हि कुपितान्तकदर्शनेन ॥ ४.१३॥
dṛṣṭvā tu devi kupitaṃ bhrukuṭīkarāla-
mudyacchaśāṅkasadṛśacchavi yanna sadyaḥ |
prāṇān mumoca mahiṣastadatīva citraṃ
kairjīvyate hi kupitāntakadarśanena || 4.13||
Meaning But O Goddess, that Mahiṣa, on seeing that face — angered, terrible with knitted brows, yet radiant like the rising moon — did not at once give up his life; and that is exceedingly strange, for by whom can life be kept on beholding wrathful Death (Antaka) himself?
देवि प्रसीद परमा भवती भवाय
सद्यो विनाशयसि कोपवती कुलानि ।
विज्ञातमेतदधुनैव यदस्तमेत-
न्नीतं बलं सुविपुलं महिषासुरस्य ॥ ४.१४॥
devi prasīda paramā bhavatī bhavāya
sadyo vināśayasi kopavatī kulāni |
vijñātametadadhunaiva yadastameta-
nnītaṃ balaṃ suvipulaṃ mahiṣāsurasya || 4.14||
Meaning O Goddess, be gracious. You, the Supreme One, exist for the welfare of the world; when angered you swiftly destroy whole families of foes. This has been known this very moment, in that the immense army of Mahiṣāsura has been brought to utter ruin.
ते सम्मता जनपदेषु धनानि तेषां
तेषां यशांसि न च सीदति बन्धुवर्गः ।
धन्यास्त एव निभृतात्मजभृत्यदारा
येषां सदाभ्युदयदा भवती प्रसन्ना ॥ ४.१५॥
te sammatā janapadeṣu dhanāni teṣāṃ
teṣāṃ yaśāṃsi na ca sīdati bandhuvargaḥ |
dhanyāsta eva nibhṛtātmajabhṛtyadārā
yeṣāṃ sadābhyudayadā bhavatī prasannā || 4.15||
Meaning Those with whom you, ever the bestower of prosperity, are pleased are honoured among the people; theirs are riches, theirs is renown, and their circle of kinsfolk never declines. Blessed indeed are they — with sons, servants and wives secure — with whom you are gracious.
धर्म्याणि देवि सकलानि सदैव कर्मा-
ण्यत्यादृतः प्रतिदिनं सुकृती करोति ।
स्वर्गं प्रयाति च ततो भवती प्रसादा-
ल्लोकत्रयेऽपि फलदा ननु देवि तेन ॥ ४.१६॥
dharmyāṇi devi sakalāni sadaiva karmā-
ṇyatyādṛtaḥ pratidinaṃ sukṛtī karoti |
svargaṃ prayāti ca tato bhavatī prasādā-
llokatraye'pi phaladā nanu devi tena || 4.16||
Meaning O Goddess, it is by your grace that the virtuous person performs, with great reverence and day after day, all his righteous acts, and thereby attains heaven. Surely then, O Goddess, you are the bestower of fruit in all the three worlds.
दुर्गे स्मृता हरसि भीतिमशेषजन्तोः
स्वस्थैः स्मृता मतिमतीव शुभां ददासि ।
दारिद्र्यदुःखभयहारिणि का त्वदन्या
सर्वोपकारकरणाय सदार्द्रचित्ता ॥ ४.१७॥
durge smṛtā harasi bhītimaśeṣajantoḥ
svasthaiḥ smṛtā matimatīva śubhāṃ dadāsi |
dāridryaduḥkhabhayahāriṇi kā tvadanyā
sarvopakārakaraṇāya sadārdracittā || 4.17||
Meaning O Durgā, when remembered you remove the fear of every creature; when remembered by those in wellbeing you grant an exceedingly auspicious mind. O remover of poverty, sorrow and fear, who other than you is ever so tender of heart in doing good to all?
एभिर्हतैर्जगदुपैति सुखं तथैते
कुर्वन्तु नाम नरकाय चिराय पापम् ।
सङ्ग्राममृत्युमधिगम्य दिवं प्रयान्तु
मत्वेति नूनमहितान्विनिहंसि देवि ॥ ४.१८॥
ebhirhatairjagadupaiti sukhaṃ tathaite
kurvantu nāma narakāya cirāya pāpam |
saṅgrāmamṛtyumadhigamya divaṃ prayāntu
matveti nūnamahitānvinihaṃsi devi || 4.18||
Meaning "By the slaying of these, the world will gain happiness; and though these have committed sin that leads to hell for long, let them yet attain heaven by meeting death in battle" — thinking thus, O Goddess, you surely destroy the foes.
दृष्ट्वैव किं न भवती प्रकरोति भस्म
सर्वासुरानरिषु यत्प्रहिणोषि शस्त्रम् ।
लोकान्प्रयान्तु रिपवोऽपि हि शस्त्रपूता
इत्थं मतिर्भवति तेष्वहितेषुसाध्वी ॥ ४.१९॥
dṛṣṭvaiva kiṃ na bhavatī prakaroti bhasma
sarvāsurānariṣu yatprahiṇoṣi śastram |
lokānprayāntu ripavo'pi hi śastrapūtā
itthaṃ matirbhavati teṣvahiteṣusādhvī || 4.19||
Meaning Could you not reduce all the asuras to ashes by a mere glance? Yet you hurl a weapon at these foes — for "let even the enemies, purified by the weapon, go to the higher worlds" — such is your benevolent intention even toward those hostile ones.
खड्गप्रभानिकरविस्फुरणैस्तथोग्रैः
शूलाग्रकान्तिनिवहेन दृशोऽसुराणाम् ।
यन्नागता विलयमंशुमदिन्दुखण्ड-
योग्याननं तव विलोकयतां तदेतत् ॥ ४.२०॥
khaḍgaprabhānikaravisphuraṇaistathograiḥ
śūlāgrakāntinivahena dṛśo'surāṇām |
yannāgatā vilayamaṃśumadindukhaṇḍa-
yogyānanaṃ tava vilokayatāṃ tadetat || 4.20||
Meaning That the eyes of the asuras were not destroyed by the fierce flashing mass of your sword's radiance and by the flood of light from your spear's tip — that was because they were gazing upon your face, which is like a fragment of the luminous, cooling moon.
दुर्वृत्तवृत्तशमनं तव देवि शीलं
रूपं तथैतदविचिन्त्यमतुल्यमन्यैः ।
वीर्यं च हन्तृ हृतदेवपराक्रमाणां
वैरिष्वपि प्रकटितैव दया त्वयेत्थम् ॥ ४.२१॥
durvṛttavṛttaśamanaṃ tava devi śīlaṃ
rūpaṃ tathaitadavicintyamatulyamanyaiḥ |
vīryaṃ ca hantṛ hṛtadevaparākramāṇāṃ
vairiṣvapi prakaṭitaiva dayā tvayettham || 4.21||
Meaning O Goddess, your very character quells the conduct of the wicked; this form of yours is beyond thought and unequalled by any other; your valour destroys those who had robbed the gods of their prowess; and thus even toward foes your compassion stands revealed.
केनोपमा भवतु तेऽस्य पराक्रमस्य
रूपं च शत्रुभयकार्यतिहारि कुत्र ।
चित्ते कृपा समरनिष्ठुरता च दृष्टा
त्वय्येव देवि वरदे भुवनत्रयेऽपि ॥ ४.२२॥
kenopamā bhavatu te'sya parākramasya
rūpaṃ ca śatrubhayakāryatihāri kutra |
citte kṛpā samaraniṣṭhuratā ca dṛṣṭā
tvayyeva devi varade bhuvanatraye'pi || 4.22||
Meaning With what can this prowess of yours be compared? And where else is a form that both strikes terror into enemies and is yet supremely enchanting? Compassion in the heart together with sternness in battle is seen in you alone, O boon-granting Goddess, even throughout the three worlds.
त्रैलोक्यमेतदखिलं रिपुनाशनेन
त्रातं त्वया समरमूर्धनि तेऽपि हत्वा ।
नीता दिवं रिपुगणा भयमप्यपास्तम्
अस्माकमुन्मदसुरारिभवं नमस्ते ॥ ४.२३॥
trailokyametadakhilaṃ ripunāśanena
trātaṃ tvayā samaramūrdhani te'pi hatvā |
nītā divaṃ ripugaṇā bhayamapyapāstam
asmākamunmadasurāribhavaṃ namaste || 4.23||
Meaning By the destruction of the foes you have protected this entire triple world; and having slain them on the front of battle, you have led even the hosts of enemies to heaven; and our fear, arisen from the frenzied enemies of the gods, has also been dispelled. Salutation to you!
शूलेन पाहि नो देवि पाहि खड्गेन चाम्बिके ।
घण्टास्वनेन नः पाहि चापज्यानिःस्वनेन च ॥ ४.२४॥
śūlena pāhi no devi pāhi khaḍgena cāmbike |
ghaṇṭāsvanena naḥ pāhi cāpajyāniḥsvanena ca || 4.24||
Meaning Protect us with your spear, O Goddess; protect us with your sword, O Ambikā; protect us with the sound of your bell and with the twang of your bowstring.
प्राच्यां रक्ष प्रतीच्यां च चण्डिके रक्ष दक्षिणे ।
भ्रामणेनात्मशूलस्य उत्तरस्यां तथेश्वरि ॥ ४.२५॥
prācyāṃ rakṣa pratīcyāṃ ca caṇḍike rakṣa dakṣiṇe |
bhrāmaṇenātmaśūlasya uttarasyāṃ tatheśvari || 4.25||
Meaning Guard us in the east, O Caṇḍikā, and in the west; guard us in the south; and in the north too, O Īśvarī, by the whirling of your spear.
सौम्यानि यानि रूपाणि त्रैलोक्ये विचरन्ति ते ।
यानि चात्यन्तघोराणि तै रक्षास्मांस्तथा भुवम् ॥ ४.२६॥
saumyāni yāni rūpāṇi trailokye vicaranti te |
yāni cātyantaghorāṇi tai rakṣāsmāṃstathā bhuvam || 4.26||
Meaning Whatever gentle forms of yours roam through the three worlds, and whatever forms are exceedingly terrible — with all those protect us and likewise the earth.
खड्गशूलगदादीनि यानि चास्त्रानि तेऽम्बिके ।
करपल्लवसङ्गीनि तैरस्मान्रक्ष सर्वतः ॥ ४.२७॥
khaḍgaśūlagadādīni yāni cāstrāni te'mbike |
karapallavasaṅgīni tairasmānrakṣa sarvataḥ || 4.27||
Meaning O Ambikā, whatever weapons you bear — sword, spear, mace and the rest — resting upon your tender sprout-like hands, with those protect us on every side.
ऋषिरुवाच ॥ ४.२८॥
ṛṣiruvāca || 4.28||
Meaning The sage (Mārkaṇḍeya) said —
एवं स्तुता सुरैर्दिव्यैः कुसुमैर्नन्दनोद्भवैः ।
अर्चिता जगतां धात्री तथा गन्धानुलेपनैः ॥ ४.२९॥
evaṃ stutā surairdivyaiḥ kusumairnandanodbhavaiḥ |
arcitā jagatāṃ dhātrī tathā gandhānulepanaiḥ || 4.29||
Meaning Thus praised by the gods, the Sustainer of the worlds was worshipped with divine flowers grown in the Nandana garden and with fragrant unguents.
भक्त्या समस्तैस्त्रिदशैर्दिव्यैर्धूपैः सुधूपिता ।
प्राह प्रसादसुमुखी समस्तान् प्रणतान् सुरान् ॥ ४.३०॥
bhaktyā samastaistridaśairdivyairdhūpaiḥ sudhūpitā |
prāha prasādasumukhī samastān praṇatān surān || 4.30||
Meaning Devoutly censed with divine incense by all the gods, the Goddess, her face gracious, spoke to all the gods who were bowing before her.
देव्युवाच ॥ ४.३१॥
devyuvāca || 4.31||
Meaning The Goddess said —
व्रियतां त्रिदशाः सर्वे यदस्मत्तोऽभिवाञ्छितम् ॥ ४.३२॥
vriyatāṃ tridaśāḥ sarve yadasmatto'bhivāñchitam || 4.32||
Meaning O all you gods, ask of me whatever is desired by you. (This is a half-verse.)
देवा ऊचुः ॥ ४.३३॥
devā ūcuḥ || 4.33||
भगवत्या कृतं सर्वं न किञ्चिदवशिष्यते ॥ ४.३४॥
bhagavatyā kṛtaṃ sarvaṃ na kiñcidavaśiṣyate || 4.34||
Meaning All has been accomplished by the Goddess; nothing whatever remains to be done. (This is a half-verse.)
यदयं निहतः शत्रुरस्माकं महिषासुरः ।
यदि चापि वरो देयस्त्वयास्माकं महेश्वरि ॥ ४.३५॥
yadayaṃ nihataḥ śatrurasmākaṃ mahiṣāsuraḥ |
yadi cāpi varo deyastvayāsmākaṃ maheśvari || 4.35||
Meaning Since this our enemy Mahiṣāsura has been slain — and yet, O Maheśvarī, if a boon is to be granted to us by you — (this connects with the following verses).
संस्मृता संस्मृता त्वं नो हिंसेथाः परमापदः ।
यश्च मर्त्यः स्तवैरेभिस्त्वां स्तोष्यत्यमलानने ॥ ४.३६॥
saṃsmṛtā saṃsmṛtā tvaṃ no hiṃsethāḥ paramāpadaḥ |
yaśca martyaḥ stavairebhistvāṃ stoṣyatyamalānane || 4.36||
Meaning O you of spotless face, whenever we call you to mind again and again, may you destroy our gravest calamities; and whatever mortal shall praise you with these hymns — (this connects with the following verse).
तस्य वित्तर्द्धिविभवैर्धनदारादिसम्पदाम् ।
वृद्धयेऽस्मत्प्रसन्ना त्वं भवेथाः सर्वदाम्बिके ॥ ४.३७॥
tasya vittarddhivibhavairdhanadārādisampadām |
vṛddhaye'smatprasannā tvaṃ bhavethāḥ sarvadāmbike || 4.37||
Meaning O Ambikā, gracious toward us, may you always be the cause of the increase of that mortal's wealth, riches and prosperity — of possessions such as money, wife and the rest.
ऋषिरुवाच ॥ ४.३८॥
ṛṣiruvāca || 4.38||
Meaning The sage (Mārkaṇḍeya) said —
इति प्रसादिता देवैर्जगतोऽर्थे तथात्मनः ।
तथेत्युक्त्वा भद्रकाली बभूवान्तर्हिता नृप ॥ ४.३९॥
iti prasāditā devairjagato'rthe tathātmanaḥ |
tathetyuktvā bhadrakālī babhūvāntarhitā nṛpa || 4.39||
Meaning Thus, O King, propitiated by the gods for the sake of the world and of themselves, Bhadrakālī, having said "So be it," vanished from sight.
इत्येतत्कथितं भूप सम्भूता सा यथा पुरा ।
देवी देवशरीरेभ्यो जगत्त्रयहितैषिणी ॥ ४.४०॥
ityetatkathitaṃ bhūpa sambhūtā sā yathā purā |
devī devaśarīrebhyo jagattrayahitaiṣiṇī || 4.40||
Meaning Thus, O King, has it been told how in ancient times that Goddess, wisher of the welfare of the three worlds, arose from the bodies of the gods.
पुनश्च गौरीदेहात्सा समुद्भूता यथाभवत् ।
वधाय दुष्टदैत्यानां तथा शुम्भनिशुम्भयोः ॥ ४.४१॥
punaśca gaurīdehātsā samudbhūtā yathābhavat |
vadhāya duṣṭadaityānāṃ tathā śumbhaniśumbhayoḥ || 4.41||
Meaning And again, how she arose from the body of Gaurī — for the slaying of the wicked daityas and of Śumbha and Niśumbha — (this connects with the following verse).
रक्षणाय च लोकानां देवानामुपकारिणी ।
तच्छृणुष्व मयाख्यातं यथावत्कथयामि ते ॥ ४.४२॥
rakṣaṇāya ca lokānāṃ devānāmupakāriṇī |
tacchṛṇuṣva mayākhyātaṃ yathāvatkathayāmi te || 4.42||
Meaning And for the protection of the worlds and for the benefit of the gods — hear that as narrated by me; I shall recount it to you exactly as it happened.
। ह्रीं ॐ ।
उवाच ५, अर्धश्लोकौ २, श्लोकाः ३५, एवमादितः ॥ २५९॥
| hrīṃ oṃ |
uvāca 5, ardhaślokau 2, ślokāḥ 35, evamāditaḥ || 259||
Meaning (Colophon / verse-count) "Hrīṃ Om." Herein there are 5 speech-introductions (uvāca), 2 half-verses, and 35 full verses; thus the running total from the beginning is 259. (This is a numerical colophon counting the verses of the Devī Māhātmya, not a devotional line.)