Devi Mahatmya (देवीमाहात्म्यम्) - Revision history

Pravrajika Asaktaprana: text

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2024-10-18T09:48:22Z

मध्यमचरित्रम् ॥ Madhyama Charitra (Chapters 2, 3 and 4): Maha-Laksmi: Added image

Pravrajika Asaktaprana: Lakshmi pic

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Ckanak93 at 06:55, 15 October 2024

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Pravrajika Asaktaprana: text

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Ckanak93 at 10:34, 14 October 2024

2024-10-14T10:34:12Z

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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.
-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>]]
 ==ग्रन्थमूलम् ॥ Markandeya Purana==
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 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 ===
 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>]]
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 *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:
-<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.
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 ====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>.
 [[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 ====
 Chapter Two – Mahishasura-sainya-vadha – Slaughter of the armies of Mahishasura
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 Chapter Four – Shakradi-stuti – Praises by [[Indra (इन्द्रः)|Shakra]] and others.
-Maha-lakshmi is worshipped as Durga in autumn (mid September to mid November)<ref>Haridas Bhattacharyya (2001), ''The Cultural Heritage of India'', Volume IV – The Religions, Calcutta: The Ramakrishna Mission Institute of Culture.</ref>.
+====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.
 Chapter Five – Devi-duta-samvada – Devi’s conversation with the messenger
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 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>.
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← Older revision		Revision as of 09:48, 18 October 2024
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	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>)]]

	====मध्यमचरित्रम् ॥ Madhyama Charitra (Chapters 2, 3 and 4): Maha-Laksmi ====		====मध्यमचरित्रम् ॥ Madhyama Charitra (Chapters 2, 3 and 4): Maha-Laksmi ====

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 *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>,
-* repetition of the well known Navarna-mantra<!-- Is it Navarna or Navavarna or Nava Avarna ?
+* repetition of the well known Navarna-mantra
 *recital of the Ratri-sukta (Rishi – Ratri Bharadvaji, Devata (Subject Matter) – Ratri, Chanda (Metre) - Gayatri)
 * the entire text of the Devi Mahatmya
 *the Devi-sukta (Rishi – Vak Ambhrini, Devata – Atma, Chanda – Trishtup and Jagati)

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 === 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 (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 -->
+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. <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 Devi-kavacha mentions the Nine Durga as follows:
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 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.
-*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 -->
+*Kushmanda – Kushma is fearful affliction and anda is stomach. So, Mother bears all the adversities in her stomach to render peace to her devotee.
 *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).
-*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 – ‘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.
 *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 -->
@@ Line 70: / Line 72: @@
 Chapter Twelve – Phala-stuti – Eulogy of the Merits
-Chapter Thirteen – Suratha-vaishya-vara-pradana – The bestowing of boons to Suratha and Vaishya<ref>Swami Jagadiswarananda (1989), ''Devi Mahatmyam,'' Madras: Sri Ramakrishna Math.</ref>.
+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>.
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 |'''CHARITRA'''
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+|
+|
-|}<!-- Reference for the content in the table is required.
+|}
 ===विषयविस्तारः ॥ Contents===
 The first section starts with the story of a king, Suratha by name, and the merchant Samadhi, both of whom had been deprived of their wealth and possessions by their own near and dear ones. They met at the hermitage of the sage Sumedhas, to where they had come, seeking peace. After hearing from each other about the tragedies that had struck them, they approached the sage Sumedhas, with the question as to why they were still mentally attached to their possessions and their relatives even though the latter had deliberately wronged them. In his long reply, the sage described this blind attachment and infatuation as the direct result of the power of moha or maya, the spell cast by the Devi on all the living beings. When their curiosity to know more was aroused, the Sage started describing in detail, the stories related to her.

@@ Line 15: / Line 15: @@
 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-Patha (since it deals with the exploits of the fierce Goddess Chandi or Chandika to protect the surrendering devotee from contrary forces.)
+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.)
-=== दुर्गादेवी ॥ 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 (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>]]
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 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 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)'''

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 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 ()''': 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 ? -->====
 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>.
-===='''मध्यमचरित्रम् ॥ Madhyama Charitra (Chapters 2, 3 and 4)''': Maha-Laksmi====
+====मध्यमचरित्रम् ॥ Madhyama Charitra (Chapters 2, 3 and 4): Maha-Laksmi====
 Chapter Two – Mahishasura-sainya-vadha – Slaughter of the armies of Mahishasura
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 Chapter Four – Shakradi-stuti – Praises by [[Indra (इन्द्रः)|Shakra]] and others. Maha-lakshmi is worshipped as Durga in autumn (mid September to mid November)<ref>Haridas Bhattacharyya (2001), ''The Cultural Heritage of India'', Volume IV – The Religions, Calcutta: The Ramakrishna Mission Institute of Culture.</ref>.
-===='''उत्तमचरित्रम् ॥ Uttama-Charitra (Chapters 5 to 13):''' Maha-Sarasvati====
+====उत्तमचरित्रम् ॥ Uttama-Charitra (Chapters 5 to 13): Maha-Sarasvati====
 Chapter Five – Devi-duta-samvada – Devi’s conversation with the messenger
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 |}<!-- Reference for the content in the table is required -->
-===विषयविस्तारः ॥ '''Contents'''===
+===विषयविस्तारः ॥ Contents===
 The first section starts with the story of a king, Suratha by name, and the merchant Samadhi, both of whom had been deprived of their wealth and possessions by their own near and dear ones. They met at the hermitage of the sage Sumedhas, to where they had come, seeking peace. After hearing from each other about the tragedies that had struck them, they approached the sage Sumedhas, with the question as to why they were still mentally attached to their possessions and their relatives even though the latter had deliberately wronged them. In his long reply, the sage described this blind attachment and infatuation as the direct result of the power of moha or maya, the spell cast by the Devi on all the living beings. When their curiosity to know more was aroused, the Sage started describing in detail, the stories related to her.