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Line 235: − + − + + + − <blockquote>महामाया हरेश्चैषा तया सम्मोह्यते जगत् । ज्ञानिनामपि चेतांसि देवी भगवती हि सा ॥'''(1.55)'''<!-- Kindly add references to all the verses -->+
text
=== दुर्गादेवी ॥ Durga Devi ===
=== दुर्गादेवी ॥ Durga Devi ===
The vowels and consonants used in the word 'Durga' have different connotations. The consonant ‘d’ implies that Durga destroys demons (daitya), vowel ‘u’ means that she wards off all obstacles (vighna), consonant ‘r’ means that she protects from all sorts of diseases (roga), consonant ‘g’ means that she burns all sins (paapa) and vowel ‘aa’ means that she destroys all fears (bhaya). The Goddess herself says that whosoever shall pray to Her constantly with a concentrated mind through these hymns, She shall put down his every trouble doubtlessly (12.1) – ''tasya aham sakalam badham nashayishyami asamshayam''//<!-- Original Sanskrit verse in devanagari with citation required -->
The vowels and consonants used in the word 'Durga' have different connotations. The consonant ‘d’ implies that Durga destroys demons (daitya), vowel ‘u’ means that she wards off all obstacles (vighna), consonant ‘r’ means that she protects from all sorts of diseases (roga), consonant ‘g’ means that she burns all sins (paapa) and vowel ‘aa’ means that she destroys all fears (bhaya). The Goddess herself says that whosoever shall pray to Her constantly with a concentrated mind through these hymns, She shall put down his every trouble doubtlessly (12.1) – तस्याहं सकलां बाधां नाशयिष्याम्यसंशयम्॥12.1|| ''tasyāhaṁ sakalāṁ bādhāṁ nāśayiṣyāmyasaṁśayam''//<!-- Original Sanskrit verse in devanagari with citation required - Didi, citation is DM 12.1 -->
[[File:Nava-Durga in Manuscript.png|thumb|366x366px|Nava-Durga in Manuscript<ref>Lalchand Research Library Ancient Indian Manuscript Collection, DAV College, Chandigarh – <nowiki>https://dav.splrarebooks.com/</nowiki></ref>]]
[[File:Nava-Durga in Manuscript.png|thumb|366x366px|Nava-Durga in Manuscript<ref>Lalchand Research Library Ancient Indian Manuscript Collection, DAV College, Chandigarh – <nowiki>https://dav.splrarebooks.com/</nowiki></ref>]]
The Devi-kavacha mentions the Nine Durga as follows:
The Devi-kavacha mentions the Nine Durga as follows:
*Shailaputri – The Goddess as born to Himalaya as his daughter after severe penances.
*Shailaputri – The Goddess as born to Himalaya as his daughter after severe penances.
*Brahmacharini – The one who had bestowed Brahma-jnana to Indra as (''brahma chaarayitum shilam asyaah'')<!-- Original sanskrit verse in devanagari with citation required --> It is her nature to help the aspirant towards the Supreme experience. She said,
*Brahmacharini – The one who had bestowed Brahma-jnana to Indra as (ब्रह्म चारयितुं शीलमस्या: ''- brahma cārayituṁ śīlamasyā:'')<!-- Original sanskrit verse in devanagari with citation required. Didi, this is not a verse but etymology of the word... --> It is her nature to help the aspirant towards the Supreme experience. She said,
<blockquote>सा ब्रह्मेति होवाच ब्रह्मणो वा एतद्विजये महीयध्वमिति ततो हैव विदाञ्चकार ब्रह्मेति ॥ १ ॥<ref>Kenopanishad, [https://sa.wikisource.org/wiki/%E0%A4%95%E0%A5%87%E0%A4%A8%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D Khanda 4]</ref>
<blockquote>सा ब्रह्मेति होवाच ब्रह्मणो वा एतद्विजये महीयध्वमिति ततो हैव विदाञ्चकार ब्रह्मेति ॥ १ ॥<ref>Kenopanishad, [https://sa.wikisource.org/wiki/%E0%A4%95%E0%A5%87%E0%A4%A8%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D Khanda 4]</ref>
It is from these words from her that he learnt that it was Brahman.
It is from these words from her that he learnt that it was Brahman.
*Chandraghanta – Meanng, the sound of the ghanta. Here, bell is the ensemble of sounds of all instruments which is Shabda-brahman or Nada-brahman.
*Chandraghanta – Meaning, the sound of the ghanta. Here, bell is the ensemble of sounds of all instruments which is Shabda-brahman or Nada-brahman.
*Kushmanda – Kushma is fearful affliction and anda is stomach. So, Mother bears all the adversities in her stomach to render peace to her devotee. ‘May my glories quell all epidemic calamities, as also the threefold natural calamities.’ (12.8)<!-- Original sanskrit text with citation required -->
*Kushmanda – Kushma is fearful affliction and anda is stomach. So, Mother bears all the adversities in her stomach to render peace to her devotee. उपसर्गानशेषांस्तु महामारीसमुद्भवान्। तथा त्रिविधमुत्पातं माहात्म्यं शमयेन्मम॥ (12.8) - upasargānaśeṣāṁstu mahāmārīsamudbhavān। tathā trividhamutpātaṁ māhātmyaṁ śamayenmama॥ ‘May my glories quell all epidemic calamities, as also the threefold natural calamities.’ (12.8)<!-- Original sanskrit text with citation required -->
*Skandamata – The Mother who is also Knowledge Incarnate. ‘And when entreated, she bestows Supreme Knowledge, and when propitiated, she bestows prosperity.’(12.37)<!-- Original sanskrit text with citation required -->
*Skandamata – The Mother who is also Knowledge Incarnate. सा याचिता च विज्ञानं तुष्टा बुद्धिं प्रयच्छति॥ (12.37) sā yācitā ca vijñānaṁ tuṣṭā buddhiṁ prayacchati - ‘And when entreated, she bestows Supreme Knowledge, and when propitiated, she bestows prosperity.’<!-- Original sanskrit text with citation required -->
*Katyayani – is the presiding deity of Vrindavan and she helps the aspirant in the path of devotion to Krishna (Krishna-[[Bhakti (भक्तिः)|bhakti]]-dana).
*Katyayani – is the presiding deity of Vrindavan and she helps the aspirant in the path of devotion to Krishna (Krishna-[[Bhakti (भक्तिः)|bhakti]]-dana).
*Kalaratri – ‘By her, the Mahakali, who takes the form of the great destroyer at the end of time, all this cosmic sphere is pervaded. She indeed takes the form of the great destroyer at the proper time. She, the unborn, indeed becomes this creation, She herself, the eternal being, sustains the beings at another time.’(12.38-39)<!-- Original sanskrit text with citation required -->
*Kalaratri – ‘By her, the Mahakali, who takes the form of the great destroyer at the end of time, all this cosmic sphere is pervaded. She indeed takes the form of the great destroyer at the proper time. She, the unborn, indeed becomes this creation, She herself, the eternal being, sustains the beings at another time.’ व्याप्तं तयैतत्सकलं ब्रह्माण्डं मनुजेश्वर। महाकाल्या महाकाले महामारीस्वरूपया॥ सैव काले महामारी सैव सृष्टिर्भवत्यजा। स्थितिं करोति भूतानां सैव काले सनातनी॥ (12.38-39) - vyāptaṁ tayaitatsakalaṁ brahmāṇḍaṁ manujeśvara। mahākālyā mahākāle mahāmārīsvarūpayā॥ saiva kāle mahāmārī saiva sr̥ṣṭirbhavatyajā। sthitiṁ karoti bhūtānāṁ saiva kāle sanātanī॥ <!-- Original sanskrit text with citation required -->
*Mahagauri – is Lakshmi along with Narayana.
*Mahagauri – is Lakshmi along with Narayana.
*Siddhidatri – grants success to the aspirant on all fronts<ref>Sri Satyadeva (1365), ''Sadhan Samar'', Part 1, Kolkata: Sadhan Samar Karyalaya.</ref>. ‘She bestows wealth and sons, a righteous mind and prosperous life.’(12.41)<!-- Original sanskrit text with citation required -->
*Siddhidatri – grants success to the aspirant on all fronts<ref>Sri Satyadeva (1365), ''Sadhan Samar'', Part 1, Kolkata: Sadhan Samar Karyalaya.</ref>. ‘She bestows wealth and sons, a righteous mind and prosperous life.’ ददाति वित्तं पुत्रांश्च मतिं धर्मे गतिं शुभाम्॥(12.41) - dadāti vittaṁ putrāṁśca matiṁ dharme gatiṁ śubhām//<!-- Original sanskrit text with citation required -->
===ग्रन्थविधानम् ॥ Structure===
===ग्रन्थविधानम् ॥ Structure===
The Devi Mahatmya has thirteen adhyayas or chapters divided into three Charitras or major sections devoted to the exposition of the greatness of the three aspects of the Devi which are as follows:
The Devi Mahatmya has thirteen adhyayas or chapters divided into three Charitras or major sections devoted to the exposition of the greatness of the three aspects of the Devi which are as follows:
====प्रथमचरित्रम् ॥ Prathama Charitra (Chapter 1): Maha-Kali<!-- Can we add a sentence in the structure on the attribution of chapters to the Tridevis ? -->====
====प्रथमचरित्रम् ॥ Prathama Charitra (Chapter 1): Maha-Kali<!-- Can we add a sentence in the structure on the attribution of chapters to the Tridevis ? Didi, can it be that - These three chapters show the transition in the form of destruction of subtle, subtler and subtlest (Tamasika, Rajasika and Sattvika) obstacles in the Spiritual life of the Sadhaka. -->====
Chapter 1 – where the demons Madhu and Kaitabha are slayed (Madhu-kaitabha-vadha). On a subtler level, Madhu and Kaitabha represent the Tamasika Ahankara. They are also considered as the Avarana (Concealing power) and Vikshepa (Projection) aspects of Avidya in Vedanta and also Rajas and Tamas guna according to the [[Samkhya Darshana (साङ्ख्यदर्शनम्)|Samkhya]] terminology<ref>Swami Jagadishwarananda (2003), ''Sri Sri Chandi,'' Kolkata: Udbodhan Karyalaya.</ref>.
Chapter 1 – where the demons Madhu and Kaitabha are slayed (Madhu-kaitabha-vadha). On a subtler level, Madhu and Kaitabha represent the Tamasika Ahankara. They are also considered as the Avarana (Concealing power) and Vikshepa (Projection) aspects of Avidya in Vedanta and also Rajas and Tamas guna according to the [[Samkhya Darshana (साङ्ख्यदर्शनम्)|Samkhya]] terminology<ref>Swami Jagadishwarananda (2003), ''Sri Sri Chandi,'' Kolkata: Udbodhan Karyalaya.</ref>.
Mother Kali has four hands bearing sword and skull in two left hands and the other two right hands bestow boons and fearlessness on the devotees.<!-- Is this description part of the content in the Prathama Charitra ? --> Thus, she is both peace and combat simultaneously. She wears a garland of fifty skulls which are actually the fifty alphabets of Sanskrit. So, the skull-garland is the symbol of powerful mantras. She has three eyes i.e. Moon, Sun and Fire, through which she destroys darkness and can perceive the past, present and future. Her red tongue implies the active Rajo-guna and white teeth are the symbol of placid Sattva-guna. So, the act of biting her tongue with her white teeth suggests that the practitioner should keep his Rajo-guna in check with the help of the Sattva-guna<ref>Mahanamavrata Brahmachari (1988), ''Chandi-chinta,'' Kolkata: Sri Mahanamavrata Cultural and Welfare Trust.</ref>.
Mother Kali has four hands bearing sword and skull in two left hands and the other two right hands bestow boons and fearlessness on the devotees.<!-- Is this description part of the content in the Prathama Charitra ?
The content of Prathama Charitra is Kali and this is the Spiritual interpretation of Kali. --> Thus, she is both peace and combat simultaneously. She wears a garland of fifty skulls which are actually the fifty alphabets of Sanskrit. So, the skull-garland is the symbol of powerful mantras. She has three eyes i.e. Moon, Sun and Fire, through which she destroys darkness and can perceive the past, present and future. Her red tongue implies the active Rajo-guna and white teeth are the symbol of placid Sattva-guna. So, the act of biting her tongue with her white teeth suggests that the practitioner should keep his Rajo-guna in check with the help of the Sattva-guna<ref>Mahanamavrata Brahmachari (1988), ''Chandi-chinta,'' Kolkata: Sri Mahanamavrata Cultural and Welfare Trust.</ref>.
====मध्यमचरित्रम् ॥ Madhyama Charitra (Chapters 2, 3 and 4): Maha-Laksmi====
====मध्यमचरित्रम् ॥ Madhyama Charitra (Chapters 2, 3 and 4): Maha-Laksmi====
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Didi, when DM is chanted with Sankalpa then these specifications have to be read out before chanting the text which has been put in a tabular form here. Every authentic DM book has this and I am using the DM as referred to in the References. -->
===विषयविस्तारः ॥ Contents===
===विषयविस्तारः ॥ Contents===
The last section called the Uttama-charitra begins with the outrageous misdeeds of the demon brothers, Shumbha and Nishumbha, who too, like Mahishasura, had forcibly occupied the Svarga and driven away the deities. Remembering the promise given by the Devi, the deities prayed to her. She manifested herself as Kaushiki Durga, of bewitching beauty and started roaming about the Himalayan region. She was noticed by two servants of Shumbha who informed him about her presence in his kingdom, stressing her captivating beauty. When Shumbha sent messengers to her with a proposal for marriage, she informed them about her vow, taken out of ignorance, to marry only him who will conquer her in combat! All attempts by Shumbha’s men, including several generals of his armed forces, to capture her, dead or alive, ended in total disaster. The Devi, with her emanations like Brahmani, Narayani, Kaumari and others, successfully killed all the demons like Chanda, Munda and Raktabija. Finally, after withdrawing them into herself, she despatched both Nishumbha and Sumbha, to the world of [[Yama ( यमः )|Yama]], the God of death, thereby ridding the world, of a great terror.
The last section called the Uttama-charitra begins with the outrageous misdeeds of the demon brothers, Shumbha and Nishumbha, who too, like Mahishasura, had forcibly occupied the Svarga and driven away the deities. Remembering the promise given by the Devi, the deities prayed to her. She manifested herself as Kaushiki Durga, of bewitching beauty and started roaming about the Himalayan region. She was noticed by two servants of Shumbha who informed him about her presence in his kingdom, stressing her captivating beauty. When Shumbha sent messengers to her with a proposal for marriage, she informed them about her vow, taken out of ignorance, to marry only him who will conquer her in combat! All attempts by Shumbha’s men, including several generals of his armed forces, to capture her, dead or alive, ended in total disaster. The Devi, with her emanations like Brahmani, Narayani, Kaumari and others, successfully killed all the demons like Chanda, Munda and Raktabija. Finally, after withdrawing them into herself, she despatched both Nishumbha and Sumbha, to the world of [[Yama ( यमः )|Yama]], the God of death, thereby ridding the world, of a great terror.
Even today, places in Uttarakhand bear testimony to this event. Mansuna (in Ukhimath) which was the capital of Raktabija (8.40)<!-- Can we insert the verse ? --> is just opposite to Kalishila, the emergence spot of Kali. The mountain became black due to the anger of Parvati where she became Kali (7.5-6).<!-- Verse insertion requested --> Mother vanquished the demon (8.62) <!-- Verse insertion requested --> between the two places namely, Mansuna and Kotma. The fiery Goddess was still in a hostile state after slaughtering Raktabija. Shiva then decided to lie down beneath as Ruksha Mahadeva at Kotma to calm her down. As Kali placed her feet on Shiva, she bit her tongue in embarrassment and is still worshipped in the temple of Koti Maheshvari. She then proceeded to Kalimath on the banks of Saraswati river in Rudraprayag. A Sri Yantra (silver plate) is covering the point where Maha-kali, Maha-lakshmi and Maha-sarasvati entered the Earth (12.32)<!-- Verse insertion requested --> at Kalimath as if in profound meditation.
Even today, places in Uttarakhand bear testimony to this event. Mansuna (in Ukhimath) which was the capital of Raktabija<ref>योद्धुमभ्याययौ क्रुद्धो रक्तबीजो महासुरः॥ (8.40) - yoddhumabhyāyayau kruddho raktabījo mahāsuraḥ॥ - The great asura Raktabija strode forward to fight in wrath.</ref> (8.40)<!-- Can we insert the verse ? --> is just opposite to Kalishila, the emergence spot of Kali. The mountain became black due to the anger of Parvati where she became Kali<ref>ततः कोपं चकारोच्चैः अम्बिका तानरीन्प्रति।
कोपेन चास्या वदनं मषीवर्णमभूत् तदा॥7.5||
tataḥ kopaṁ cakāroccaiḥ ambikā tānarīnprati।
kopena cāsyā vadanaṁ maṣīvarṇamabhūt tadā॥
Thereupon Ambika became terribly angry with those foes, and in her anger her countenance then became dark as ink.
भ्रुकुटीकुटिलात् तस्या ललाटफलकाद्द्रुतम्।
काली करालवदना विनिष्क्रान्तासिपाशिनी॥7.6||
bhrukuṭīkuṭilāt tasyā lalāṭaphalakāddrutam।
kālī karālavadanā viniṣkrāntāsipāśinī॥
Out from the surface of her forehead, fierce with frown, issued suddenly Kali of terrible countenance, armed with a sword and noose.</ref> (7.5-6).<!-- Verse insertion requested --> Mother vanquished the demon<ref>स पपात महीपृष्ठे शस्त्रसंघसमाहतः।
नीरक्तश्च महीपाल रक्तबीजो महासुरः॥ (8.62)
sa papāta mahīpr̥ṣṭhe śastrasaṁghasamāhataḥ।
nīraktaśca mahīpāla raktabījo mahāsuraḥ॥
Stricken with a multitude of weapons and bloodless, the great asura (Raktabija) fell on the ground, O King.</ref> (8.62) <!-- Verse insertion requested --> between the two places namely, Mansuna and Kotma. The fiery Goddess was still in a hostile state after slaughtering Raktabija. Shiva then decided to lie down beneath as Ruksha Mahadeva at Kotma to calm her down. As Kali placed her feet on Shiva, she bit her tongue in embarrassment and is still worshipped in the temple of Koti Maheshvari. She then proceeded to Kalimath on the banks of Saraswati river in Rudraprayag. A Sri Yantra (silver plate) is covering the point where Maha-kali, Maha-lakshmi and Maha-sarasvati entered the Earth<ref>पश्यतामेव देवानां तत्रैवान्तरधीयत॥ (12.32)
paśyatāmeva devānāṁ tatraivāntaradhīyata॥
Chandika vanished on that very spot even as the Devas were gazing on.</ref> (12.32)<!-- Verse insertion requested --> at Kalimath as if in profound meditation.
[[File:Koti Maheshvari.jpg|thumb|323x323px|Koti Maheshvari (Picture Courtesy: Author <bdi>Pravrajika Asaktaprana</bdi>)]]
[[File:Koti Maheshvari.jpg|thumb|323x323px|Koti Maheshvari (Picture Courtesy: Author <bdi>Pravrajika Asaktaprana</bdi>)]]
[[File:Kalishila (Courtesy- Google).png|left|thumb|323x323px|Kalishila (Courtesy- Google)]]
[[File:Kalishila (Courtesy- Google).png|left|thumb|323x323px|Kalishila (Courtesy- Google)]]
* Kavacha-stotra (the verses which protect like an armour) written by the Brahmin Harihara
* Kavacha-stotra (the verses which protect like an armour) written by the Brahmin Harihara
*Argala-stotra – This hymn opens the gate of success as if by opening the bolt fastening the door by destroying all the obstructions in the form of [[Pataka (पातकम्)|papa]]. So, after the chanting of this hymn, external objects will be unable to mentally disturb the reciter. This hymn has the famous line – ''rupam dehi jayam dehi yasho dehi dvisho jahi''<!-- can we add the verse in devanagari with reference ? --> – meaning that may the Mother bestow upon us grace, victory against all odds, unblemished glory and destroy all adversaries,
*Argala-stotra – This hymn opens the gate of success as if by opening the bolt fastening the door by destroying all the obstructions in the form of [[Pataka (पातकम्)|papa]]. So, after the chanting of this hymn, external objects will be unable to mentally disturb the reciter. This hymn has the famous line – रूपं देहि जयं देहि यशो देहि द्विषो जहि॥ rūpaṁ dehi jayaṁ dehi yaśo dehi dviṣo jahi॥<!-- can we add the verse in devanagari with reference ? -->– meaning that may the Mother bestow upon us grace, victory against all odds, unblemished glory and destroy all adversaries,
*Kilaka-stotra – This hymn wards off all the obstacles to ensure success (in dharma, artha, kama and moksha) of the chanter<ref>Girijesa Kumara Dixita (2003), ''Durga-Saptashati,'' Varanasi: Sampurnananda Sanskrit University.</ref>,
*Kilaka-stotra – This hymn wards off all the obstacles to ensure success (in dharma, artha, kama and moksha) of the chanter<ref>Girijesa Kumara Dixita (2003), ''Durga-Saptashati,'' Varanasi: Sampurnananda Sanskrit University.</ref>,
* repetition of the well known Navarna-mantra<!-- Is it Navarna or Navavarna or Nava Avarna ? -->
* repetition of the well known Navarna-mantra<!-- Is it Navarna or Navavarna or Nava Avarna ?
*recital of the Ratri-sukta (Rishi – Ratri Bharadvaji<!-- Bharadvaja or Bharadvaji ? -->, Devata (Subject Matter) – Ratri, Chanda (Metre) - Gayatri)
Didi, it is नवार्ण -->
*recital of the Ratri-sukta (Rishi – Ratri Bharadvaji<!-- Bharadvaja or Bharadvaji ? Didi, it is - Bhaaradvaajii - dirgha long i -->, Devata (Subject Matter) – Ratri, Chanda (Metre) - Gayatri)
* the entire text of the Devi Mahatmya
* the entire text of the Devi Mahatmya
*the Devi-sukta (Rishi – Vak Ambhrini, Devata – Atma, Chanda – Trishtup and Jagati)
*the Devi-sukta (Rishi – Vak Ambhrini, Devata – Atma, Chanda – Trishtup and Jagati)
Miniature stone-reliefs of two armed Durga engaged in war with Mahisasura un-earthed from Bhita by Sir John Marshal are attributed to the Gupta period. Bhumara Shiva temple in Madhya Pradesh has two and four armed Mahisha-mardini of sixth century AD.
Miniature stone-reliefs of two armed Durga engaged in war with Mahisasura un-earthed from Bhita by Sir John Marshal are attributed to the Gupta period. Bhumara Shiva temple in Madhya Pradesh has two and four armed Mahisha-mardini of sixth century AD.
===चातुर्भुजा ॥ Four-armed===
===चतुर्भुजा ॥ Four-armed===
A four armed brass image containing an inscription of the time of Meruvarman ruler of Chamba (8 Century A.D.) is excellent in composition.
A four armed brass image containing an inscription of the time of Meruvarman ruler of Chamba (8 Century A.D.) is excellent in composition.
A metallic Devi statue at Keshapur in Dinajpur has twelve arms. Udayagiri caves have twelve-armed Mahisha-mardini since fourth century. We find similar representation of twelve armed deity in an earlier relief carved on the facade of Chandragupta Cave at Udayagiri (Bhilsa, Madhya Pradesh)<ref>C.B. Patel (2008), ''Mahisamardini Durga-Antiquity and Iconography,'' Orissa: Orissa Review.</ref>.
A metallic Devi statue at Keshapur in Dinajpur has twelve arms. Udayagiri caves have twelve-armed Mahisha-mardini since fourth century. We find similar representation of twelve armed deity in an earlier relief carved on the facade of Chandragupta Cave at Udayagiri (Bhilsa, Madhya Pradesh)<ref>C.B. Patel (2008), ''Mahisamardini Durga-Antiquity and Iconography,'' Orissa: Orissa Review.</ref>.
==सप्तश्लोकीचण्डी ॥ Sapta-Shloki Chandi==
==सप्तश्लोकी चण्डी ॥ Sapta-Shloki Chandi==
The essence of the Durga Saptashati (700 verses) can be condensed in the following seven verses.
The essence of the Durga Saptashati (700 verses) can be condensed in the following seven verses of the Devi Mahatmya itself.
<blockquote>महामाया हरेश्चैषा तया सम्मोह्यते जगत् । ज्ञानिनामपि चेतांसि देवी भगवती हि सा ॥'''(1.55)'''<!-- Kindly add references to all the verses.
Didi, instead of chanting 700 verses of the DM, people can chant these selected verses of DM. So, reference of these 7 verses is DM. -->
mahāmāyā hareścaiṣā tayā sammohyate jagat । jñānināmapi cetāṁsi devī bhagavatī hi sā ॥</blockquote>Meaning: This Mahamaya is the Yoganidra (the tamasic power) of Vishnu, the Lord of the world. The world is deluded by her and forcibly drawing the minds of even the wise, she, the Bhagavati, throws them into delusion.<blockquote>दुर्गे स्मृता हरसि भीतिमशेषजन्तोः''',''' स्वस्थैः स्मृता मतिमतीव शुभां ददासि । दारिद्र्यदुःखभयहारिणि का त्वदन्या''',''' सर्वोपकारकरणाय सदार्द्रचित्ता ॥ '''(4.17)'''
mahāmāyā hareścaiṣā tayā sammohyate jagat । jñānināmapi cetāṁsi devī bhagavatī hi sā ॥</blockquote>Meaning: This Mahamaya is the Yoganidra (the tamasic power) of Vishnu, the Lord of the world. The world is deluded by her and forcibly drawing the minds of even the wise, she, the Bhagavati, throws them into delusion.<blockquote>दुर्गे स्मृता हरसि भीतिमशेषजन्तोः''',''' स्वस्थैः स्मृता मतिमतीव शुभां ददासि । दारिद्र्यदुःखभयहारिणि का त्वदन्या''',''' सर्वोपकारकरणाय सदार्द्रचित्ता ॥ '''(4.17)'''