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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.
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.<!-- Is there a reference that we can cite here for the content written in this section ? -->
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<ref name=":1">Haridas Bhattacharyya (2001), ''The Cultural Heritage of India'', Volume IV – The Religions, Calcutta: The Ramakrishna Mission Institute of Culture.</ref>.[[File:Sample page of the Critical Edition.png|thumb|501x501px|Sample page of the Critical Edition<ref>M. L. Wadekar (2011), ''The Critical Edition of the Markandeya Purana in two volumes'', Vadodara: Oriental Institute.</ref>]]
[[File:Sample page of the Critical Edition.png|thumb|501x501px|Sample page of the Critical Edition<ref>M. L. Wadekar (2011), ''The Critical Edition of the Markandeya Purana in two volumes'', Vadodara: Oriental Institute.</ref>]]
==ग्रन्थमूलम् ॥ Markandeya Purana==
==ग्रन्थमूलम् ॥ Markandeya Purana==
There are more than forty seven commentaries on the Devi Mahatmya like, Anvayartha-prakashika by Ekanath Bhatta, Kavi-vallabha by Kamadeva, Siddhanta-manjari by Krishnananda, Tattva-prakashika by Gopal Mishra, Chidananda-keli-vilasa by Gaudapada and so on.
There are more than forty seven commentaries on the Devi Mahatmya like, Anvayartha-prakashika by Ekanath Bhatta, Kavi-vallabha by Kamadeva, Siddhanta-manjari by Krishnananda, Tattva-prakashika by Gopal Mishra, Chidananda-keli-vilasa by Gaudapada and so on.
It is also known by two more names: Durga Saptashati (since it contains sapta-shata or 700 verses extolling the greatness of Mother Durga) and Chandi (since it deals with the exploits of the fierce Goddess Chandi or Chandika to protect the surrendering devotee from contrary forces.)<!-- Kindly insert a reference for this section if available -->
It is also known by two more names: Durga Saptashati (since it contains sapta-shata or 700 verses extolling the greatness of Mother Durga) and Chandi (since it deals with the exploits of the fierce Goddess Chandi or Chandika to protect the surrendering devotee from contrary forces.)<ref name=":2">Vaman Shivaram Apta (1997), ''Sanskrit-Hindi Kosha'', Delhi: Oriental Book Centre.</ref>
=== दुर्गा देवी ॥ Durga Devi ===
=== दुर्गा देवी ॥ 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 ([[Pataka (पातकम्)|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. <blockquote>तस्याहं सकलां बाधां नाशयिष्याम्यसंशयम् ॥12.1||<ref name=":0" /> ''tasyāhaṁ sakalāṁ bādhāṁ nāśayiṣyāmyasaṁśayam''//</blockquote>[[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 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 ([[Pataka (पातकम्)|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. <blockquote>तस्याहं सकलां बाधां नाशयिष्याम्यसंशयम् ॥12.1||<ref name=":0" /> ''tasyāhaṁ sakalāṁ bādhāṁ nāśayiṣyāmyasaṁśayam''//</blockquote>[[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>]]
*Shailaputri – The Goddess who was born to the Himalaya as his daughter after severe penances.
*Shailaputri – The Goddess who was born to the Himalaya as his daughter after severe penances.
*Brahmacharini – This aspect of the Goddess helps the aspirant towards the Supreme experience as is expressed also through the etymology of this word:
*Brahmacharini – This aspect of the Goddess helps the aspirant towards the Supreme experience as is expressed also through the etymology of this word:
<blockquote>ब्रह्म चारयितुं शीलमस्या:<!-- Reference request --> ''- brahma cārayituṁ śīlamasyāh'' </blockquote>She had bestowed Brahma-jnana to Indra as recorded in 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>
<blockquote>ब्रह्म चारयितुं शीलमस्या: ''- brahma cārayituṁ śīlamasyāh''<ref name=":2" /> </blockquote>She had bestowed Brahma-jnana to Indra as recorded in 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//''</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.
''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.
====प्रथमचरित्रम् ॥ Prathama Charitra (Chapter 1): Maha-Kali====
====प्रथमचरित्रम् ॥ Prathama Charitra (Chapter 1): Maha-Kali====
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>.<!-- Suggestion: Can we add the following sentence in this place ? This Prathama Charitra is attributed to the Maha-Kali aspect of the Goddess. -->
Chapter 1 – The Prathama Charitra is attributed to the Maha-Kali aspect of the Goddess who slays the demons Madhu and Kaitabha (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>.
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 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>.
[[File:Sri Mahalakshmi Jagadamba Mandir, Koradi, Nagpur .jpg|thumb|470x470px|Sri Mahalakshmi Jagadamba Mandir, Koradi, Nagpur (Picture Courtesy: Author <bdi>Pravrajika Asaktaprana</bdi>)]]
[[File:Sri Mahalakshmi Jagadamba Mandir, Koradi, Nagpur .jpg|thumb|470x470px|Sri Mahalakshmi Jagadamba Mandir, Koradi, Nagpur (Picture Courtesy: Author <bdi>Pravrajika Asaktaprana</bdi>)]]
====मध्यमचरित्रम् ॥ Madhyama Charitra (Chapters 2, 3 and 4): Maha-Lakshmi ====<!-- Suggestion for sentence inclusion: The Madhyama Charitra is attributed to the Maha-Lakshmi aspect of the Goddess who is worshipped as Durga in autumn (mid September to mid November). The Madhyama Charitra deals with the following Kathas: -->
====मध्यमचरित्रम् ॥ Madhyama Charitra (Chapters 2, 3 and 4): Maha-Lakshmi ====
The Madhyama Charitra is attributed to the Maha-Lakshmi aspect of the Goddess who is worshipped as Durga in autumn (mid September to mid November)<ref name=":1" />. The contents of the Madhyama Charitra are as follows:
Chapter Two – Mahishasura-sainya-vadha – Slaughter of the armies of Mahishasura
Chapter Two – Mahishasura-sainya-vadha – Slaughter of the armies of Mahishasura
Chapter Four – Shakradi-stuti – Praises by [[Indra (इन्द्रः)|Shakra]] and others.
Chapter Four – Shakradi-stuti – Praises by [[Indra (इन्द्रः)|Shakra]] and others.
====उत्तमचरित्रम् ॥ Uttama-Charitra (Chapters 5 to 13): Maha-Sarasvati====
The Uttama Charitra contains the exploits of the Maha-Sarasvati aspect of the Goddess and deals with the following kathas.
====उत्तमचरित्रम् ॥ Uttama-Charitra (Chapters 5 to 13): Maha-Sarasvati====<!-- Suggestion for sentence inclusion: The Uttama Charitra is attributed to the Maha-Sarasvati aspect of the Goddess and deals with the following kathas. -->
Chapter Five – Devi-duta-samvada – Devi’s conversation with the messenger
Chapter Five – Devi-duta-samvada – Devi’s conversation with the messenger
Chapter Twelve – Phala-stuti – Eulogy of the Merits
Chapter Twelve – Phala-stuti – Eulogy of the Merits
Chapter Thirteen – Suratha-vaishya-vara-pradana – The bestowing of boons to Suratha and Vaishya<ref name=":0">Swami Jagadiswarananda (1989), ''Devi Mahatmyam,'' Madras: Sri Ramakrishna Math.</ref>.<!-- Suggestion for sentence inclusion: The key details related to the text of Devi Mahatmya can be summarised as follows: -->
Chapter Thirteen – Suratha-vaishya-vara-pradana – The bestowing of boons to Suratha and Vaishya<ref name=":0">Swami Jagadiswarananda (1989), ''Devi Mahatmyam,'' Madras: Sri Ramakrishna Math.</ref>.
The key details related to the text of Devi Mahatmya can be summarized as follows:
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{| class="wikitable"