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==सम्प्रदायमूलम् ॥ Origin==

==सम्प्रदायमूलम् ॥ Origin==

The roots of this sampradaya can be traced to the [[Rigveda (ऋग्वेदः)|Rigveda]] where the [[Vagambhrniya Sukta (वागाम्भृणीयसूक्तम्)|Ambhrini sukta]] (10.125) and Ratri sukta (10.127) point towards this. The one hundred and eight [[Upanishads (उपनिषदः)|Upanishads]] mentioned in the Muktikopanishad including the [[Devi Upanishad (देव्युपनिषत्)|Devi Upanishad]] (belonging to the [[Atharvaveda (अथर्ववेदः)|Atharvaveda]]) and the [[Tantra (तन्त्रम्)|Tantras]] (Shakta [[Agamas (आगमाः)|Agamas]]) have expounded this sampradaya in greater detail.

The roots of this sampradaya can be traced to the [[Rigveda (ऋग्वेदः)|Rigveda]] where the [[Vagambhrniya Sukta (वागाम्भृणीयसूक्तम्)|Ambhrini sukta]] (10.125) and Ratri sukta (10.127) point towards this. The [[Devi Upanishad (देव्युपनिषत्)|Devi Upanishad]] (belonging to the [[Atharvaveda (अथर्ववेदः)|Atharvaveda]]) amongst the 108 [[Upanishads (उपनिषदः)|Upanishads]] mentioned in the Muktikopanishad and the [[Tantra (तन्त्रम्)|Tantras]] (Shakta [[Agamas (आगमाः)|Agamas]]) have expounded this sampradaya in greater detail.

Gradually, the conception of Durga as the primordial Shakti and of Lakshmi and Sarasvati as Her aspects became popular and thus, the devotee visualized the triple aspect of power, beneficence and wisdom in Durga.  

Gradually, the conception of Durga as the primordial Shakti and of Lakshmi and Sarasvati as Her aspects became popular and thus, the devotee visualized the triple aspect of power, beneficence and wisdom in Durga.  

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 who was born to the Himalaya as his daughter after severe penances.

*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,

*Brahmacharini – This aspect of the Goddess helps the aspirant towards the Supreme experience as is expressed also through the etymology of this word:

<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>ब्रह्म चारयितुं शीलमस्या: ''- brahma cārayituṁ śīlamasyāh'' </blockquote>She had bestowed Brahma-jnana to Indra as recorded by the Kenopanishad,<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>

sā brahmeti hovāca brahmaṇo vā etadvijaye mahīyadhvamiti tato haiva vidāñcakāra brahmeti ॥ 1 ॥</blockquote>Meaning: It is Brahman indeed. Attain glory in the victory of Brahman.

''sā brahmeti hovāca brahmaṇo vā etadvijaye mahīyadhvamiti tato haiva vidāñcakāra brahmeti//''</blockquote>Meaning: She said, “It is Brahman indeed. Attain glory in the victory of Brahman.” From her words only, he learned that it was Brahman.

 

It is from these words from her that he learnt that it was 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.

*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.  

*Kushmanda – Kushma is fearful affliction and anda is stomach. So, Mother bears all the adversities in her stomach to render peace to her devotee.  

<blockquote>उपसर्गानशेषांस्तु महामारीसमुद्भवान्। तथा त्रिविधमुत्पातं माहात्म्यं शमयेन्मम॥(12.8)  

<blockquote>उपसर्गानशेषांस्तु महामारीसमुद्भवान्। तथा त्रिविधमुत्पातं माहात्म्यं शमयेन्मम॥(12.8)<ref name=":0" />

upasargānaśeṣāṁstu mahāmārīsamudbhavān। tathā trividhamutpātaṁ māhātmyaṁ śamayenmama॥ </blockquote>Meaning: May my glories quell all epidemic calamities, as also the threefold natural calamities.

''upasargānaśeṣāṁstu mahāmārīsamudbhavān। tathā trividhamutpātaṁ māhātmyaṁ śamayenmama॥'' </blockquote>Meaning: May my glories quell all epidemic calamities, as also the threefold natural calamities.

*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 -->

*Skandamata – The Mother who is also Knowledge Incarnate.  

<blockquote>सा याचिता च विज्ञानं तुष्टा बुद्धिं प्रयच्छति॥ (12.37)<ref name=":0" />

 

''sā yācitā ca vijñānaṁ tuṣṭā buddhiṁ prayacchati/''</blockquote>Meaning: And when entreated, she bestows Supreme Knowledge, and when propitiated, she bestows prosperity.

*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.’ 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 -->

*Kalaratri – This aspect of the Mother is delineated in the text itself:

 

''vyāptaṁ tayaitatsakalaṁ brahmāṇḍaṁ manujeśvara। mahākālyā mahākāle mahāmārīsvarūpayā॥ saiva kāle mahāmārī saiva sr̥ṣṭirbhavatyajā। sthitiṁ karoti bhūtānāṁ saiva kāle sanātanī॥''</blockquote>Meaning: 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.

*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.’ ददाति वित्तं पुत्रांश्च मतिं धर्मे गतिं शुभाम्॥(12.41) - dadāti vittaṁ putrāṁśca matiṁ dharme gatiṁ śubhām//<!-- 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> and even the text says:

<blockquote>ददाति वित्तं पुत्रांश्च मतिं धर्मे गतिं शुभाम्॥(12.41)<ref name=":0" />

 

''dadāti vittaṁ putrāṁśca matiṁ dharme gatiṁ śubhām//''</blockquote>Meaning: She bestows wealth and sons, a righteous mind and prosperous life//

 

===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. These three sections reflect the spiritual progress of the sadhaka through the destruction of his subtle, subtler and subtlest (Tamasika, Rajasika and Sattvika) obstacles by various forms of the Divine Energy. So, the first section comprises of the first chapter; the second section includes chapters two, three and four and chapters five to thirteen form the third section. 

====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. -->====

====प्रथमचरित्रम् ॥ Prathama Charitra (Chapter 1): Maha-Kali====

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 – Here, the demons Madhu and Kaitabha are slayed (Madhu-kaitabha-vadha) by the Kali aspect of the Mother. 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 ?

The figure of 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. 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>.   

 

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====

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<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।

Even today, places in Uttarakhand bear testimony to this event. Mansuna (in Ukhimath) which was the capital of Raktabija (8.40) 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). Mother vanquished the demon (8.62) between the two places namely, Mansuna and Kotma. The fiery Goddess was still in a hostile state after slaughtering Raktabija. So, 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) at Kalimath as if in profound meditation. 

 

कोपेन चास्या वदनं मषीवर्णमभूत् तदा॥7.5||

 

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||

काली करालवदना विनिष्क्रान्तासिपाशिनी॥7.6||

  ''bhrukuṭīkuṭilāt tasyā lalāṭaphalakāddrutam। kālī karālavadanā viniṣkrāntāsipāśinī॥''</blockquote>Meaning: Thereupon Ambika became terribly angry with those foes, and in her anger her countenance then became dark as ink. Out from the surface of her forehead, fierce with frown, issued suddenly Kali of terrible countenance, armed with a sword and noose.<blockquote>स पपात महीपृष्ठे शस्त्रसंघसमाहतः। नीरक्तश्च महीपाल रक्तबीजो महासुरः॥ (8.62)

[[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 – 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,

*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 –  

<blockquote>रूपं देहि जयं देहि यशो देहि द्विषो जहि॥  

 

''rūpaṁ dehi jayaṁ dehi yaśo dehi dviṣo jahi॥''</blockquote>Meaning: 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

* repetition of the well known Navaarna-mantra

*recital of the Ratri-sukta (Rishi – Ratri Bharadvaji, Devata (Subject Matter) – Ratri, Chanda (Metre) - Gayatri)

*recital of the Ratri-sukta (Rishi – Ratri Bhaaradvaajii, 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)

==सप्तश्लोकी चण्डी ॥ Sapta-Shloki Chandi==

==सप्तश्लोकी चण्डी ॥ Sapta-Shloki Chandi==

The essence of the Durga Saptashati (700 verses) can be condensed in the following seven verses of the Devi Mahatmya itself.

The essence of the Durga Saptashati (700 verses) can be condensed in the following seven verses of the Devi Mahatmya<ref name=":0" /> itself.

<blockquote>महामाया हरेश्चैषा तया सम्मोह्यते जगत् । ज्ञानिनामपि चेतांसि देवी भगवती हि सा ॥'''(1.55)'''<!-- Kindly add references to all the verses.

<blockquote>महामाया हरेश्चैषा तया सम्मोह्यते जगत् । ज्ञानिनामपि चेतांसि देवी भगवती हि सा ॥'''(1.55)'''

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 tamasika 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 tamasika 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)'''

''durge smr̥tā harasi bhītimaśeṣajantoḥ, svasthaiḥ smr̥tā matimatīva śubhāṁ dadāsi। dāridryaduḥkhabhayahāriṇi kā tvadanyā, sarvopakārakaraṇāya sadārdracittā ॥'' </blockquote>Meaning: When called to mind in a difficult situation, you remove fear for every person. When called upon by those in happiness, you bestow a mind still further pious. Which Goddess but you, O Dispeller of poverty, pain and fear, has an ever sympathetic heart for helping everyone?<blockquote>सर्वमङ्गलमाङ्गल्ये शिवे सर्वार्थसाधिके । शरण्ये त्र्यम्बके गौरि नारायणि नमोऽस्तु ते ॥ '''(11.10)'''

durge smr̥tā harasi bhītimaśeṣajantoḥ, svasthaiḥ smr̥tā matimatīva śubhāṁ dadāsi । dāridryaduḥkhabhayahāriṇi kā tvadanyā, sarvopakārakaraṇāya sadārdracittā ॥ </blockquote>Meaning: When called to mind in a difficult situation, you remove fear for every person. When called upon by those in happiness, you bestow a mind still further pious. Which Goddess but you, O Dispeller of poverty, pain and fear, has an ever sympathetic heart for helping everyone?<blockquote>सर्वमङ्गलमाङ्गल्ये शिवे सर्वार्थसाधिके । शरण्ये त्र्यम्बके गौरि नारायणि नमोऽस्तु ते ॥ '''(11.10)'''

''sarvamaṅgalamāṅgalye śive sarvārthasādhike । śaraṇye tryambake gauri nārāyaṇi namo'stu te ॥''</blockquote>Meaning: Salutation be to you, O Narayani, O you who are the good of all good, O auspicious Devi, who accomplish every object, the giver of refuge, O three-eyed Gauri!<blockquote>शरणागतदीनार्तपरित्राणपरायणे । सर्वस्यार्तिहरे देवि नारायणि नमोऽस्तु ते ॥ '''(11.12)'''

sarvamaṅgalamāṅgalye śive sarvārthasādhike । śaraṇye tryambake gauri nārāyaṇi namo'stu te ॥</blockquote>Meaning: Salutation be to you, O Narayani, O you who are the good of all good, O auspicious Devi, who accomplish every object, the giver of refuge, O three-eyed Gauri!<blockquote>शरणागतदीनार्तपरित्राणपरायणे । सर्वस्यार्तिहरे देवि नारायणि नमोऽस्तु ते ॥ '''(11.12)'''

''śaraṇāgatadīnārtaparitrāṇaparāyaṇe । sarvasyārtihare devi nārāyaṇi namo'stu te ॥''</blockquote>Meaning: Salutation be to you, O Narayani, O you who are intent on saving the dejected and distressed that take refuge under you. O you, Devi, who remove the sufferings of all!<blockquote>

सर्वस्वरूपे सर्वेशे सर्वशक्तिसमन्विते । भयेभ्यस्त्राहि नो देवि दुर्गे देवि नमोऽस्तु ते ॥ '''(11.24)'''

śaraṇāgatadīnārtaparitrāṇaparāyaṇe । sarvasyārtihare devi nārāyaṇi namo'stu te ॥</blockquote>Meaning: Salutation be to you, O Narayani, O you who are intent on saving the dejected and distressed that take refuge under you. O you, Devi, who remove the sufferings of all!<blockquote>

''sarvasvarūpe sarveśe sarvaśaktisamanvite । bhayebhyastrāhi no devi durge devi namo'stu te ॥''</blockquote>Meaning: O Queen of all, you who exist in the form of all, and possess every might, save us from error, O Devi. Salutation be to you, Devi Durga!<blockquote>रोगानशेषानपहंसि तुष्टा''',''' रुष्टा तु कामान् सकलानभीष्टान् । त्वामाश्रितानां न विपन्नराणां''',''' त्वामाश्रिता ह्याश्रयतां प्रयान्ति ॥ '''(11.29)'''

सर्वस्वरूपे सर्वेशे सर्वशक्तिसमन्विते । भयेभ्यस्त्राहि नो देवि दुर्गे देवि नमोऽस्तु ते ॥ '''(11.24)'''

sarvasvarūpe sarveśe sarvaśaktisamanvite । bhayebhyastrāhi no devi durge devi namo'stu te ॥</blockquote>Meaning: O Queen of all, you who exist in the form of all, and possess every might, save us from error, O Devi. Salutation be to you, Devi Durga!<blockquote>रोगानशेषानपहंसि तुष्टा''',''' रुष्टा तु कामान् सकलानभीष्टान् । त्वामाश्रितानां न विपन्नराणां''',''' त्वामाश्रिता ह्याश्रयतां प्रयान्ति ॥ '''(11.29)'''

''rogānaśeṣānapahaṁsi tuṣṭā, ruṣṭā tu kāmān sakalānabhīṣṭān । tvāmāśritānāṁ na vipannarāṇāṁ, tvāmāśritā hyāśrayatāṁ prayānti ॥''</blockquote>Meaning: When satisfied, you destroy all illness; but when wrathful you (frustrate) all the longed-for desires. No calamity befalls men who have sought you. Those who have sought you become verily a refuge of others.<blockquote>सर्वाबाधाप्रशमनं त्रैलोक्यस्याखिलेश्वरि । एवमेव त्वया कार्यमस्मद्वैरिविनाशनम् ॥ '''(11.39)'''

rogānaśeṣānapahaṁsi tuṣṭā, ruṣṭā tu kāmān sakalānabhīṣṭān । tvāmāśritānāṁ na vipannarāṇāṁ, tvāmāśritā hyāśrayatāṁ prayānti ॥</blockquote>Meaning: When satisfied, you destroy all illness; but when wrathful you (frustrate) all the longed-for desires. No calamity befalls men who have sought you. Those who have sought you become verily a refuge of others.<blockquote>सर्वाबाधाप्रशमनं त्रैलोक्यस्याखिलेश्वरि । एवमेव त्वया कार्यमस्मद्वैरिविनाशनम् ॥ '''(11.39)'''

''sarvābādhāpraśamanaṁ trailokyasyākhileśvari । evameva tvayā kāryamasmadvairivināśanam ॥''</blockquote>Meaning: O Queen of all, in this same manner, you must destroy all our enemies and all the afflictions of the three worlds.

The Devi-mahatmya is chanted on sacred occasions, especially during the Durga Puja (Navaratri). The poems which describe the deity as the child of the worshipper, as in the agamani (welcome) and vijaya (farewell) songs of the Goddess Durga have indeed a peculiar spiritual appeal of their own and continue to inspire generations.  

The Devi-mahatmya is chanted on sacred occasions, especially during the Durga Puja (Navaratri). The poems which describe the deity as the child of the worshipper, as in the agamani (welcome) and vijaya (farewell) songs of the Goddess Durga have indeed a peculiar spiritual appeal of their own and continue to inspire generations.