Durga Saptha Sloki

[Guest guest]

DURGA SAPTA SLOKI

 

OME

ASYASREE DURGAA SAPTHA SLOKEE STOTRA MANTRASYA

NARAYANA RISHIHI, ANUSTUP CHANDHAHA

SREE MAHAKAALEE MAHAALAKSHMEE

MAHAA SARASWATYO DEVATHAAH

SREE DURGAA PREETYARDHAM

SAPTHA SLOKEE DURGAA PATHE VINIYOGAHA.

 

OME

JGNAANINAAMAPI CHETAAMSI DEVEE BHAGAVATHEE HISA

BALADAA KRISHYA MOHAAYA MAHA MAAYAA PRAYACHATHI

 

DURGE SMRITHA HARASI BHEETHI MASESHAJANTHOH

SAWSTHAIH SMRITHAA MATI MATEEVA SUBHAAM DADAASI

 

DAARIDRYA DUKKHA BHAYAHAARINI KAA TWADANYAA

SARVOPAKAARA KARANAAYA SADAARDRACHITTAAA

 

SARVA MANGALA MAANGALYE SIVE SARVAARDHA SAADHIKE

SARANYE TRAYAMBIKE GOURI NARAAYANI NAMOSTUTE

 

SARANAAGATHA DEENAARTA PARITRANA PARAYANE

SARVASYAARTI HARE DEVI NARAAYANA NAMOSTUTE

 

SARVA SWAROOPE SARVESE SARVA SAKTI SAMANWITE

BHAYE BHYASTRAAHINO DEVI DURGE DEVI NAMOSTUTE

 

ROGAANASHESHAANA APAHANSI TUSTAA

RUSTAATHU KAMAAN SAKALAANABHEESTAN

tWAMAASRITANAAM NAVIPANNARANAAM

TWAAMAASRITAA HYAASRAYATAAM PRAYAANTHI

 

SARVA BAADHAA PRASAMANAM TRILOKYASAKHILESWARI

EVEMEVA TWAYAA KAARYAM ASMADWARI VINAASANAM...(3

TIMES)

 

OME SREE DURGAAYINAMAHA..(3TIMES)

 

ITI SREE SAPTASLOKI DURGAA SAMPOORNAAHA

--------------------

The information furnished by Brother Sri Tejaswi

Srivvetsa is here with forwarded to the group members.

Brirher KBKM.

---------------------

Tejaswi Srivvetsa <tejaswi2 wrote:

 

Dear Balakrishna Murthy,

I am not a puranic detailed man, but I know a little,

but I got this detailed explanation from the Net. Hope

everybody will like it

<http://www.dlshq.org/saints/krishnananda.htm>

 

THE ESOTERIC SIGNIFICANCE OF THE DEVI-MAHATMYA By

SRI SWAMI KRISHNANANDA

 

Our longings are fundamentally very deep and cannot be

easily satisfied by temporary make shift or day-to-day

adjustment of outer circumstances. Our desires are

profound, our yearnings are very unintelligible to

outer atmosphere of our daily life. We seem to have a

root which is deeper than what can be comprehended by

our normal understanding of the world. We grow from

all sides, and when we long for or desire or yearn or

aspire, we do so in a very comprehensive manner. This

aspiration of the human being is really the soul's

longing for freedom. All our desires are desires of

the soul, ultimately. Though they look like sensory

desires, mental desires, intellectual desires, social

desires, etc., they are, at the bottom, the longing of

the soul of the human being, which ramifies itself

into various distracted rays through the operations of

the mind and the activities of the senses. Our

longings are, therefore, capable of being collected

into a single essential power, an inward urge, which

we may call the longing for freedom. It is freedom

that we ask for and it is freedom that anyone asks

for. Varieties of longings and multitudes of

enterprises in the world can be collected into a

single focus of the soul's aspiration for liberation.

And this aspiration for liberation is not merely the

longing of the human being, but of all that is created

anywhere on earth or in heaven. Whether it is the

plant or the animal, whether it is a man or a

celestial, the aspiration is this much. All longings

can be boiled down into the quintessence of the

longing for liberation, freedom from all sides and an

ultimate supremacy over one's own self in the

realisation of this freedom.

 

The Devi-Mahatmya which, in a majestic poetry in

Sanskrit, describes to us the Epic of the march of the

human soul to its destination, the realisation of this

freedom, is the dramatic aspect of the great worship

of the Divine Mother during these nine days of

Navaratri or Dassehra as you call it. The march of the

soul is dramatic. It is not a lagging or a crawling

but a beautiful, sonorous, musical advent, you may

call it. This is the beauty of the Devi-Mahatmya. All

Epics have this particular character of grandeur,

uplifting the emotions, and chastening the intellect

of the devotee who goes through them.

 

The Devi-Mahatmya is a part of the Markandeya Purana,

containing thirteen chapters which are grouped into

three sections, known as the Prathama Charitra,

Madhyama Charitra and the Uttama Charitra. As in the

Bhagavadgita, sometimes we are told that the eighteen

chapters can be grouped into three sections of

teaching, consisting of six chapters in each, in the

Devi-Mahatmya also, which is an Epic-counterpart of

the methods of the Bhagavadgita in its practical

implementations, it is capable of a division into

three sections. The march of the soul is graduated

into three major steps, though there are many minor

steps involved in these three major ones. While we

have to rise through various rungs of the ladder of

evolution, we come to three points or halting places,

we may call them, where there is a complete

transformation of outlook, attitude and constitution

of our being. These threefold transformations of the

spiritual being of the aspiring soul are dominated or

presided over by three deities known as Maha-Kali,

Maha-Lakshmi and Maha-Sarasvati. These three presiding

forces are representative of the powers of the spirit

within manifesting themselves in an upward ascent

towards freedom ultimate, so that in this march of the

soul to its freedom, it carries with it everything

that is connected with it. The difference between the

spiritual march and your march along the road or a

highway is this, that while in your march on a

roadway, you alone walk and nobody need accompany you,

nothing need be connected with you, and you can have a

free walk independently; in the spiritual march, it is

not such an isolated march, but you carry with you

everything that is connected with you. Now, what are

the things connected with you that you carry? There

are four stages of this relationship. Consciously we

are related in a particular manner and subconsciously

we are related in another manner altogether.

Consciously, we people seated in this hall for

example, have a particular sort of relationship among

ourselves, but subconsciously our relationships are of

a different kind altogether and they need not tally

with our conscious relationship. And deeper still, we

have a layer where our relationship is more akin to a

unity of life than to a diversity of personality.

There is a fourth stage which is incapable of any

description at all. We do not know whether we are to

call it a unity or a diversity, or oneness or

otherness. This is the goal towards which the soul is

marching. So, in the description of the Devi-Mahatmya,

we are carried forward psychologically and spiritually

to our destination of the ultimate realisation.

 

There are three stages of transformation described in

the three sections of the Devi-Mahatmya. The first one

is where Adi-Sakti awakes Maha-Vishnu who was asleep,

so that He may destroy or overcome the original

demoniacal forces, Madhu and Kaitabha. The second

stage is where the same Sakti manifests Herself as

Maha-Lakshmi and overcomes Mahishasura and Raktabija.

The third one is where Sumbha and Nisumbha are

destroyed by Maha-Sarasvati. And the nine days of

worship comprehend these three stages adored in three

days of worship, each. The final victory is called

Vijaya-Dasami, the tenth day, as you know. That is the

day of Victory, where you master the forces of Nature

completely and your goal is reached. When you step

over nine, you enter into Infinity. Numbers are only

nine, you do not have ten numbers. All the arithmatic

is within nine numbers only. The whole cosmos is

within nine. But when you transcend the nine, you have

gone to Infinity, which is beyond cosmic relationship.

The lower powers of Nature are like dirt. We call them

Mala, 'Vishnukarna-Malodbhuto Hantum Brahmanamudyato',

says the Devi-Mahatmya. The Madhu and Kaitabha, two

Rakshasas (demons) are supposed to have come out of

the dirt of the ear of Vishnu. The lowest category of

opposition is of the nature of dirt, Mala; and

psychologically, from the point of view of the seeking

soul, this dirt is in the form of Kama, Krodha and

Lobha. 'Kama Esha Krodha Esha Rajo-guna Samudbhavah,'

'Kamah Krodhastatha Lobhah Tasmat Etat Trayam Tyajet'

--It is desire and anger born of Rajas; desire, anger

and greed, these three therefore should be

abandoned,--says the Bhagavadgita. These three are the

gates to hell. These three are regarded as dirt,

because they cover the consciousness in such a way

that it appears to be not there at all. It is like

painting a thin glass with coal-tar. You cannot see

the glass. It is all pitch-dark like clouds. This has

to be rubbed off with great effort. When this Mala or

dirt is removed, we get into another trouble. Do not

think that when you are tentatively a master of Kama,

Krodha and Lobha, you are a real master of yourself.

" There are more things in heaven and earth than your

philosophy dreams of, O Horatio, " said Hamlet. So do

not think that your philosophy is exhaustive. There

are many more things that philosophy cannot

comprehend. Kama, Krodha and Lobha are not the only

enemies. There are subtler ones, more formidable than

these visible foes. As a matter of fact, the subtle

invisible enemies are more difficult to overcome than

the visible ones. Sometimes you know, an angry man is

better than a smiling person. Smiling person is more

dangerous than the angry one, because he can have a

knife under his arm-pit. This is what we will face.

When we manage somehow to overcome this Madhu and

Kaitabha, Kama and Krodha, we get into the clutches of

Mahishasura and Raktabija. They represent the Vikhepa

Sakti, the tossing of the mind. Every minute the mind

changes its forms which multiply in millions. You read

in the Devi-Mahatmya, how Mahishasura changed his

form. Now he is an elephant, now he is a buffalo, now

he is something else. If you hit him in one form, he

comes in another form. And this is your inexhaustible

opponent. His energies are incapable of being

exhausted. However much you may try to oppose the

Vikshepa Sakti, it will manifest in some form or

other. This is described in the form of the demon

Raktabija, whose drops of blood were seeds of hundreds

and thousands of demons like himself coming up. When

the Devi severed the head of one Rakshasa, the blood

fell on the ground profusely and from that blood,

millions cropped up. And when She killed them, again

another million cropped up. So there was no end for

it. If you cut off one or two desires, the desire is

not over. The root is still there. The branches are

only severed. Unless the root is dug out, there is no

use of merely severing the branches of the tree. So

what did the Devi do? She asked Kali to spread her

tongue throughout the earth, so that there is no

ground at all for the Rakshasas to walk over. They had

to walk over the tongue of Kali. So huge it was. And

now the Goddess started cutting their heads and when

the blood fell, it fell not on the ground but on the

tongue of Kali. So she sucked everything. Chariots and

horses and demons and everybody entered her mouth. She

chewed all chariots into powder. So likewise, we have

to adopt a technique of sucking the very root of

desires and not merely chop off its branches.

Otherwise, desires will take various forms like

Mahishasura. When we think that Mahishasura has been

killed, he comes as a buffalo and when the buffalo is

attacked, he again comes as an elephant, and if Devi

attacks the elephant, he comes as a bull and attacks

Her. So, there is no way of overcoming these desires

by merely dealing with them from outside by a frontal

attack. Their very essence has to be sucked. Because,

a desire is not an outward form or an action, it is a

tendency within. You may do nothing, and yet you will

have desires. Because, desire is not necessarily an

activity. A desireful person need not be very active.

He can be sitting quiet, doing nothing, saying

nothing, and yet be full of desires. Because, it is a

tendency of the mind, an inclination of consciousness,

that we call a desire. That can be inside, even if

there is outwardly nothing. This is the Vikshepa

Sakti,--distraction, tossing and the

chameleon-attitude of desire,--which attacks us, when,

with Herculean efforts, we try to destroy or gain

control over Kama and Krodha, Madhu and Kaitabha.

After Madhu and Kaitabha, we get Mahishasura and

Raktabija. Thus Mala and Vikshepa are the primary

oppositions in our spiritual pursuit.

 

Ancient masters have told us that while Mala or dirt

of the psychological structure can be removed by Karma

Yoga, by unselfish and dedicated service, Vikshepa or

distraction of the mind can be removed only by worship

of God, by Upasana. While Karma removes Mala, Upasana

removes Vikshepa. But even now, we are not fully safe.

While Mala might have gone and Vikshepa is not there,

we may have a third trouble, namely, a complete

oblivion of consciousness. We will have no knowledge

of anything as to what is happening. Ajnana or

Ignorance is a subtler opposing power than its effects

in the form of Mala and Vikshepa. Distraction and

direct sensual desires are the outer expressions of a

subtle ignorance of Truth, Avidya or Ajnana. Why do we

desire things? Because, we do not know the nature of

Truth. Why does a strong wind blow? Because, the sun

is covered over with clouds. The sun is covered by the

clouds first, then there is darkness and then a gale,

cyclone starts blowing from the north, breaking your

umbrellas and uprooting trees. All these happen

because the sun does not shine. Even so, when the

Atman is covered over by ignorance of its nature, the

winds of desire begin to blow, and they come like

violent storms. Impetuous is the force of desire. You

cannot stand against it, because the whole of Nature

gets concentrated in a desire. That is why it is

impetuous and uncontrollable. All the powers of Nature

get focussed in a desire when it manifests itself,

whatever be that desire. So the whole of Nature has to

be subdued. You are not to subdue only your individual

nature, but the cosmic Nature itself is to be subdued.

This is what is depicted in the Epic of the

Devi-Mahatmya. It is the subdual, overcoming,

transformation of the cosmic Nature in the form of

Tamas, Rajas and Sattva. While Mala represents Tamas,

Vikshepa represents Rajas.

 

Now, Sattva is also a Guna, unfortunately. We always

praise Sattva and regard it as a very desirable thing.

But it is like a transparent glass that is placed

between us and the Truth. You can see through it, but

you cannot go beyond it. Because, though the glass is

transparent, it can obstruct your movement. It is not

like a brick-wall, completely preventing your vision,

as Tamas does; it is not like a blowing wind which

simply tosses you here and there, as Rajas does; it is

a plain glass, through which you can have vision of

Reality, but you cannot contact Reality nevertheless.

How can you contact a thing when there is a glass

between you and the thing? Yet you can see it. So they

say even Sattva is an obstacle, though it is better

than the other two forces, in the sense that through

it you can have a vision or an insight into the nature

of Reality which transcends even Sattva. There is a

glass pane and you can see a mango fruit on the other

side of it. You can see it very well, but cannot get

it, you cannot grab it. You know the reason. Even

Sattva is a subtle medium of obstruction, which acts

in a double form; as complacency or satisfaction with

what has been achieved, and an ignorance of what is

beyond. These two aspects of Sattva are indicated by

the two personalities of Sumbha and Nisumbha. They

have to be dispelled by the power of higher wisdom,

which is Maha-Sarasvati.

 

Action, contemplation and knowledge are the three

stages through which we have to pierce through the

veil of Prakriti or three Gunas. And as I mentioned

earlier, we are not individual pedestrians on the

path. There is no individual movement here. It is all

a total movement of everything connected with us and

no item in the world is really disconnected from us.

Every thread in a cloth is connected with every other

thread. When you lift one thread of a cloth, the whole

cloth comes up, because of the interconnection of the

warp and the woof of the cloth. Likewise, there is an

internal interconnection of beings, which prevents any

kind of individual effort for the sake of salvation.

That is why salvation is universal, it is not

individual. When you attain to the Supreme Being, you

become the Universal Being. You do not go as a Mr. So

and So or as a Mrs. So and So, there. So the path of

Sadhana also is a cosmic effort of the soul, a subtle

secret which most Sadhakas are likely to forget. It is

not a small, simple, private effort of yours in the

closet of your room, but a dynamic activity of your

essential personality, internally connected by

unforeseen relationships with everything in the

cosmos. When you enter the path of the spirit, you

have also at the same time entered the path of cosmic

relationship. A Sadhaka is, therefore, a cosmic

person. A spiritual seeker, an aspirant is a

representative of cosmic situation. He is not an

individual, though he looks like a person, and his

Sadhana is not an individual effort. It is much more

than what it appears to be on the surface. It is, as

it were, the conversation between Nara and Narayana,

Krishna-Arjuna-Samvada, as they call it. You and your

God are face to face with each other. In Sadhana, in

spiritual effort, you are face to face with your

Maker. And the face of the Maker is universal. He is

not in one spot, hiding himself in one corner.

 

So, the dance of the cosmic spirit, in its supernal

effort at self-transcendence, is majestically

described in the beautifully worded sonorous songs of

the Devi-Mahatmya, where we are given a stirring

account, a stimulating description of what Maha-Kali

did, what Maha-Lakshmi did and Maha-Sarasvati did in

bringing about this evolution, transformation of the

whole range of Prakriti from Tamas to Rajas, from

Rajas to Sattva and from Sattva to Supreme Vijaya,

mastery in the Absolute, God-realisation. All our

scriptures, Puranas and Epics, all our ceremonies and

celebrations, all our festivals and Jayantis, whatever

be the occasion for a religious performance, all this

is charged with a spiritual connotation, a

significance which is far transcendent to the outer

rituals which is involved in their performance. Every

thought, every aspiration, every ritual and every duty

of ours, every action that we perform automatically

becomes a spiritual dedication of the Soul, for the

sake of this one single aspiration which it has been

enshrining in itself from eternity to eternity. This

significance is brought out in all our Epics and

Puranas. Whether in the Mahabharata or the Ramayana,

whether in the Bhagavad Gita or the Devi-Mahatmya,

they tell us the same account in different

terminologies and with different emphases. It is

always a song of the soul. The Bhagavad Gita is a song

of the soul, the Over-Soul speaking to the lower soul.

Here again, we have a similar account of the actual

Sadhana involved in the realisation of this ultimate

harmony of the soul with the Over-Soul. The spiritual

practice of a Sadhaka is, therefore, a confronting of

the three forces of Tamas, Rajas and Sattva,

gradually, stage by stage, in their cosmic

significance, forgetting not for a moment that we are

not 'islands'. No man is an island. You must have

heard the poet's saying: " A man is not an island. "

That means he is not surrounded simply by oceans and

cut off from things. He is connected with everything.

This is the significance we have to read in our

practical lives. This is the meaning we have to see

and visualise in our personal Sadhana. And when we

learn to see the significance of the presence of

divinity or the universality of God even in our

private actions, we are taken care of by universal

forces. We need not bother about even the smallest

problem of our life. Even the littlest of our

difficulty will be taken care of in a proper manner by

the forces that are in the world, provided, of course,

that we are able to read the significance of

universality even in the most private of our actions,

even in the smallest and littlest of our actions.

There is no such thing as a little action in the

world. Everything is important. Even the most

insignificant event is a very important event,

ultimately. Because, hidden behind it is the ocean.

This significance we have to learn to read. This is,

in my humble opinion, what Gurudev Swami Sivanandaji

Maharaj meant whenever he said that God-realisation is

the goal of life. He was not tired of saying this

throughout his life. We can see, in his earlier books

especially, that they commence with the sentence: " The

Goal of Life is God-realisation. " Whatever he had to

say in those books, he said afterwards. So, the first

thing is to remember that the Goal of Life is

God-realisation. Do not forget this. The little petty

tensions and turmoils and annoyances and worries and

vexations are not the goal of life. They are the

obstacles that come on our way, which we have to

carefully obviate and go with caution, like a pilgrim

who has lost his way in this wilderness of life, and

yet confident at the same time that the warmth of the

spiritual sun is always energising our personality and

that we are never, at any time, any moment of our

practice, completely cut off from that source of

energy.

 

So, through the worship of Maha-Kali, Maha-Lakshmi,

and Maha-Sarasvati, we worship Mula-Prakriti,

Adi-Sakti in her cosmic dance-form of transformation,

prosperity and Illumination. In the beginning, what

happens to a Sadhaka? There is a necessity of

self-transformation. It is all hardship, rubbing and

cleaning, washing, sweeping, etc. That is the first

stage through the worship of Maha-Kali, who brings

about a destruction of all barriers. Then what

happens? There is tremendous prosperity. You become a

master and a progressive soul commanding all powers,

getting everything that you want. This is the second

stage. In the first stage, it looked as if you were a

poor person, having nothing, very weak. But, when you

overcome this weakness, by removing the barrier of

Tamas, you become prosperous. Nobody can be as rich as

a Yogi, you know. He can command all the powers. By a

thought he can invoke all things, and this is Goddess

Maha-Lakshmi working. When Maha-Kali has finished her

work of destruction of opposition, Maha-Lakshmi comes

as prosperity. A great Yogi is also like a royal

personality, because of his internal invocations,

though unconsciously done, of cosmic powers. When

prosperity dawns, it looks as if the whole universe is

a heaven. In the first stage, it looked like a hell.

Afterwards, in the second stage, it looks like a

heaven, when Maha-Lakshmi begins to work. But this

also is not sufficient. Knowledge should dawn. It is

not heaven that you are asking for. You want the

realisation of Truth. Sarasvati will come for help and

a flood of light on Truth will be thrown and you will

see things as they are. There is no enjoyment,

prosperity, richness, wealth or any such thing. It is

Truth unconnected with yourself in the beginning, but

later on inseparable from yourself. Thus, from

opposition to prosperity, from prosperity to

enlightenment, and from enlightenment to

Self-realisation do we proceed. So, these are the

truths esoterically conveyed to us in the Mantras of

the Devi-Mahatmya.

 

Now, this Devi-Mahatmya is not merely an esoteric

Epic. It is not only a great spiritual text in the

form of occult lessons, occult teachings of which I

have given you an outline. But, it is also a great

Mantra-Sastra . Every sloka, every verse of the

Devi-Mahatmya is a Mantra by itself. I will tell you

how it is a Mantra, by giving only one instance, that

is the first sloka itself. 'Savarnih suryatanayo yo

manuh Kathyate-shtamah . This is the first sloka,

Savarnih Surya-Tanayah. It is all a Tantric

interpretation and a very difficult thing to

understand. But I am giving you only an idea as to

what it is all like. Surya represents fire, the

fire-principle. 'Surya-Tanaya' means that which is

born of the fire-principle. What is it that is born of

the fire-principle? It is the seed 'Ra'. According to

Tantric esoteric psychology, 'Ram' is the Bija Mantra

of Agni. In the word Savarnih, 'varni' means a hook;

so add one hook to 'Ram'. Yo Manuh Kathyate, ashtamah.

Eighth letter--What is Manu? It is a letter in

Sanskrit. Eight letters are Ya, Ra, La, Va, Sya, Sha,

Sa, Ha . The eighth is Ha. Add Ha to it. Ha, Ra and

one hook, make 'Hreem'. Savarnih Suryo-Tanayo Yo Manuh

Kathyateshtamah, Nisamaya Tadutpattim,--you hear the

glory of that, the sage says. So, the first verse

means: " Now, I shall describe to you the glory of

'Hreem'. " This Hreem is the Bija of Devi. But,

outwardly it means, " Listen to the story of the king

so and so, who is the eighth Manu " and all that. Thus

in addition to the outer meaning, there is an inner

significance of the Mantra. I am giving you only the

case of one Mantra. Like this, every Mantra is full of

inner significance. And every Mantra is repeated by

devotees for some purpose or the other. Especially,

the Devi-Mahatmya is recited for averting calamities

in life. Catastrophies, calamities and tensions,

personal or outward, whatever they be, all these are

averted by a regular daily recital of the

Devi-Mahatmya. When there is war threatening a

country, for example, or pestilence or epidemic

spreading everywhere, or any internal tension or

anxiety of any kind, the Devi-Mahatmya is to be

studied and it is a very potent remedy prescribed by

seers of yore, not only for temporal terrestrial

prosperity, but also for the glory of the hereafter,

for illumination, for the destruction of Avidya or

Ajnana, for overcoming Mala, Vikshepa and Avarana, and

to be a fit recipient of the grace of the Almighty.

Thus is the outer significance and the inner

significance of the Devi-Mahatmya and the special

meaning that it has in the life of spiritual seekers

or Sadhakas. Glory to God! Glory to Sadhana! Glory to

the integral character of spiritual practice! May we

be blessed with this illumination, with this wisdom,

with the strength to tread the path of the Spirit, to

our ultimate Freedom!

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On 7/11/05, Balakrishna Murthy <kbk_murthi

wrote:

Dear Devi Bandhu,

Kindly arrange to give the meaning of the Sapath

Sloki, word by word and also the essence and detailed

 

explanation. Thanks for giving the general

introduction. Brother KBKM

--------------------

Mon, 11 Jul 2005 06:31:45 -0500

Tejaswi Srivvetsa <tejaswi2

Re: Durga Sapta Sloki Meaning

Radha,Durga Sapta Sloki means Devi Mahatmayam (Story

of Devi's triump over seven evils).Her different

triumphs over 7 demons is what Durga Sapta(= 7) sloki

is.She kills

1. Madhu 2. Kaitabha 3.Chanda 4. Munda 5. Raktabeeja

6. Kumbha 7. Nikumbha in the Savarnike Manvantare.

 

We are in the 7th manvatare of 14 manvantare, called

Vaivasvatha.Hope this helps. If you are planning to

read Devi Mahatmayam read the story in the language

that you understand and would be able to complete.

I read the Sankrit version,(first time) it took almost

8 hours to complete that too in breaks I had to read.

 

All the best Anendd

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On 7/8/05, K <krsnradha wrote:

Hi Everyone,

 

Thank you all for letting me into your group. I

wanted to know the meaning and importance of Sri

Durga Sapta Sloki. I would appreciate it greatly if

someone can reply.

Thank you in advance, Radha

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