Keelaka Stotram मार्कण्डेय उवाचविशुद्धज्ञानदेहाय त्रिवेदीदिव्यचक्षुषे ।श्रेयः प्राप्तिनिमित्ताय नमः सोमार्धधारिणे ॥१॥ mārkaṇḍeya uvāca .oṃ viśuddhajñānadehāya trivedīdivyacakṣuṣe .śreyaḥprāptinimittāya namaḥ somārdhadhāriṇe .. 1 .. Sage Markandeya said: (I offer my salutations to the one) the essence of whose form is that of pure knowledge (of absolute consciousness) [vishuddha-jnana-dehaya] and whose three divine eyes form the three vedas [tri-vedi-divya-cakssusse],to imbibe that auspiciousness (of pure knowledge). I meditate on Shiva and Shakti in their conscious blissful form. I offer my salutations to Shiva who bears the half-of-soma (soma means moon) and also to Shakti who bears half-of-soma (in her body as ardhanareeswara. Soma here is Shiva). Therefore, she has the same qualities of Shiva, of visuddha jnana deha and trivedi divya cakssu. Keelaka is pin or nail. The conscious form of Shakti is pinned to all the mantras of devi mahatmyam as the underlying principle through the keelaka stotram. सर्वमेतद् विजानीयान्मन्त्राणामपि कीलकम् ।सोऽपि क्षेममवाप्नोति सततं जाप्यतत्परः ॥२॥ sarvametadvijānīyānmantrāṇāmapi kīlakam .so’pi kṣemamavāpnoti satataṃ japyatatparaḥ .. 2 .. All these hymns of Keelaka stotram, one should know, are indeed the keelaka (pin or nail) by which the mantras (of devi mahatmyan are pinned) (i.e. by which the underlying principle of the conscious form of devi are pinned), he who devotes himself to continuously chant these hymns, indeed attains tranquility of mind (i.e. he who continuously meditates on the conscious form of devi in the heart indeed attains tranquility of mind). सिद्ध्यन्त्युच्चाटनादीनि कर्माणि सकलान्यपि ।एतेन स्तुवतां देविं स्तोत्रवृन्देन भक्तितः ॥३॥ siddhyantyuccāṭanādīni karmāṇi sakalānyapi .etena stuvatāṃ devīṃ stotravṛndena bhaktitaḥ .. 3 .. He accomplishes uccatana (eradication of inner enemies) to the very root, and all related (spiritual) accomplishments, by extolling the devi with devotional fervour with this collection of hymns. न मन्त्रो नौषधं तत्र न किञ्चिदपि विद्यते ।विना जप्येन सिद्धयेत्तु सर्वमुच्चाटनादिकम् ॥४॥ na mantro nauṣadhaṃ tasya na kiñcidapi vidyate .vinā japyena siddhyettu sarvamuccāṭanādikam .. 4 .. There are no mantras (hymns) or ousadha (medicine) available, even a trace (which can accomplish uccatana), without chanting (any mantras) one accomplishes uccatana (eradication of inner enemies), all to its very root (by meditating on the conscious form of devi in the heart while reciting the devi mahatmyam).(here reciting devi mahatmyam is not like chanting any mantra to obtain the fruit of uccatana, but for meditation on the conscious form of devi and merging our ego in her.) समग्राण्यपि सेत्स्यन्ति लोकशङ्कामिमां हरः ।कृत्वा निमन्त्रयामास सर्वमेवमिदं शुभम् ॥५॥ samagrāṇyapi setsyanti lokaśaṅkāmimāṃ haraḥ .kṛtvā nimantrayāmāsa sarvamevamidaṃ śubham .. 5 .. People had this doubt, how can it be that everything is indeed accomplished (uccatana and other fruits) by reciting the devi mahatmyam which appears to be full of violence; Lord Shiva summoned and pinned the underlying principle of the conscious form of devi to all the mantras of devi mahatmyam; and having done that all this indeed became auspicious (i.e. now the violence in the battlefield became the auspicious force purging us from within). स्तोत्रं वै चण्डिकायास्तु तच्च गुह्यं चकार सः ।समाप्नोति स पुण्येन तां यथावन्निमन्त्रणाम् ॥६॥ stotraṃ vai caṇḍikāyāstu tacca guhyaṃ cakāra saḥ .samāpnoti sa puṇyena tāṃ yathāvannimantraṇām .. 6 .. That stotra of devi Chandika (i.e. Keelaka stotra), lord Shiva indeed made it hidden (behind every mantra of devi mahatmyam) thus making the conscious form of devi as the object of meditation, he achieves everything by her auspiciousness, when she is invoked in the right manner by meditating on her eternal conscious form. सोऽपि क्षेममवाप्नोति सर्वमेव न संशयः ।कृष्णायां वा चतुर्दश्यामष्टम्यां वा समाहितः ॥७॥ so’pi kṣemamavāpnoti sarvameva na saṃśayaḥ .kṛṣṇāyāṃ vā caturdaśyāmaṣṭamyāṃ vā samāhitaḥ .. 7 .. He indeed attains tranquility of mind and all other fruits, there is no doubt about it, he who meditates (on the devi) on Krishna paksha chaturdashi or ashtami of a month. ददाति प्रतिगृह्णाति नान्यथैषा प्रसीदति ।इत्थंरूपेण कीलेन महादेवेन कीलितम् ॥८॥ dadāti pratigṛhṇāti nānyathaiṣā prasīdati .itthaṃ rūpeṇa kīlena mahādevena kīlitam .. 8 .. While meditating on the conscious form of devi during recitation of devi mahatmyam, he should give himself in surrender to her lotus feet, and receive in return her grace; Otherwise she is not pleased (by mechanical recitation of devi mahatmyam bereft of devotion), in this manner, by the keela (pin of keelaka stotram) Mahadeva pinned the mantras of devi mahatmyam (making the meditation on the conscious form of devi the central theme). यो निष्कीलां विधायैनां चण्डीं जपति नित्यशः ।स सिद्धः स गणः सोऽथ गन्धर्वो जायते ध्रुवम् ॥९॥ yo niṣkīlāṃ vidhāyaināṃ caṇḍīṃ japati nityaśaḥ .sa siddhaḥ sa gaṇaḥ so’tha gandharvo jāyate dhruvam .. 9 .. He who after unpinning the keelaka makes her manifest (i.e. invokes her conscious form in the heart), and then recites the chandi, by constantly dwelling (on her conscious form), he becomes a siddha (spiritually accomplished), he becomes a gana (an attendent of the devi), he becomes a gandharva (celestial singer who glorifies the devi), truly. न चैवापाटवं तस्य भयं क्वापि न जायते ।नापमृत्युवशं याति मृते च मोक्षमाप्नुयात् ॥१०॥ na caivāpāṭavaṃ tasya bhayaṃ kvāpi na jāyate .nāpamṛtyuvaśaṃ yāti mṛte ca mokṣamāpnuyāt .. 10 .. He indeed does not become handicapped (prematurely) with major diseases; fear does not rise in him anywhere (which leads to unnecessary anxiety), he does not become victim of premature death; and after death attains moksha (liberation). ज्ञात्वा प्रारभ्य कुर्वीत ह्यकुर्वाणो विनश्यति ।ततो ज्ञात्वैव सम्पूर्णमिदं प्रारभ्यते बुधैः ॥११॥ jñātvā prārabhya kurvīta hyakurvāṇo vinaśyati .tato jñātvaiva sampūrṇamidaṃ prārabhyate budhaiḥ .. 11 .. Only after knowing (the keelakam), he should begin (reciting the devi mahatmyam); if not done in this manner, he is deprived (of the fruits of recitation), therefore only after knowing this fully (i.e. understanding the keelaka fully), the wise men begin reciting the devi mahatmyam. सौभाग्यादि च यत्किञ्चिद् दृश्यते ललनाजने ।तत्सर्वं तत्प्रसादेन तेन जप्यमिदं शुभम् ॥१२॥ saubhāgyādi ca yatkiñcid dṛśyate lalanājane .tatsarvaṃ tatprasādena tena japyamidaṃ śubham .. 12 .. Whatever good fortune, beauty, charm and the like are seen in women, all that is the result of your grace; Therefore women should chant this auspicious stotra and meditate on the auspicious form of the devi. शनैस्तु जप्यमानेऽस्मिन् स्तोत्रे सम्पत्तिरुच्चकैः ।भवत्येव समग्रापि ततः प्रारभ्यमेव तत् ॥१३॥ śanaistu

Devi Aparadha Kshamapana Stotram न मत्रं नो यन्त्रं तदपि च न जाने स्तुतिमहोन चाह्वानं ध्यानं तदपि च न जाने स्तुतिकथाः ।न जाने मुद्रास्ते तदपि च न जाने विलपनंपरं जाने मातस्त्वदनुसरणं क्लेशहरणम् ॥१॥ ṇa ṃatram ṇo ẏantram ṭad-āpi Ca ṇa Jāne Stutim-āhoṇa Ca-[ā]ahvānam ḍhyānam ṭad-āpi Ca ṇa Jāne Stuti-k͟hathāh |ṇa Jāne ṃudrās-ṭe ṭad-āpi Ca ṇa Jāne VilapanamParam Jāne ṃātas-ṭvad-ānusarannam k͟hleśa-ḥarannam ||1|| (O Mother) neither your mantra, nor yantra (do I know); and alas, not even I know your stutI (eulogy),I do not know how to invoke you through dhyana (meditation); (and alas), not even I know how to simply recite your glories (stuti-katha),I do not know your mudras (to contemplate on you); (and alas), not even I know how to simply cry for you,However, one thing I know (for certain); by following you (somehow through rememberance however imperfectly) will take away all my afflictions (from my mind). विधेरज्ञानेन द्रविणविरहेणालसतयाविधेयाशक्यत्वात्तव चरणयोर्या च्युतिरभूत् ।तदेतत् क्षन्तव्यं जननि सकलोद्धारिणि शिवेकुपुत्रो जायेत क्वचिदपि कुमाता न भवति ॥२॥ Vidher-ājnyānena ḍravinna-Virahenna-ālasatayāVidheya-āśakyatvāt-ṭava Carannayoryā Cyutir-ābhūt |ṭad-ĕtat k͟hssantavyam Janani Sakalo[a-ū]ddhārinni ṣivek͟huputro Jāyeta k͟hvacid-āpi k͟humātā ṇa Bhavati ||2|| (O Mother) due to ignorance of the vidhis (injunctions of worship), and due to lack of wealth, as well as due to my indolent (lazy) nature, …it was not possible for me to serve your lotus feet; there have been failures on the performance of my duties (I admit that),(but) all these are pardonable (by you), O Mother; because you are the saviour of all, O Shivaa (auspicious mother),there can be Kuputra (fallen disobedient son turning away from mother), but there can never be Kumata (mother turning away from son permanently). पृथिव्यां पुत्रास्ते जननि बहवः सन्ति सरलाःपरं तेषां मध्ये विरलतरलोऽहं तव सुतः ।मदीयोऽयं त्यागः समुचितमिदं नो तव शिवेकुपुत्रो जायेत क्वचिदपि कुमाता न भवति ॥३॥ Prthivyām Putrās-ṭe Janani Bahavah Santi SaralāhParam ṭessām ṃadhye Virala-ṭaralo[a-ā]ham ṭava Sutah |ṃadīyo-[ā]yam ṭyāgah Samucitam-īdam ṇo ṭava ṣivek͟huputro Jāyeta k͟hvacid-āpi k͟humātā ṇa Bhavati ||3|| (O Mother) in this world, there are many many sons of yours who are simple-minded,however, among them I am a rare son of yours who is restless,because of this only, it is not proper for you to forsake me O Shivaa (auspicious mother),(because) there can be Kuputra (fallen disobedient son turning away from mother), but there can never be Kumata (mother turning away from son permanently). जगन्मातर्मातस्तव चरणसेवा न रचितान वा दत्तं देवि द्रविणमपि भूयस्तव मया ।तथापि त्वं स्नेहं मयि निरुपमं यत्प्रकुरुषेकुपुत्रो जायेत क्वचिदपि कुमाता न भवति ॥४॥ Jaganmātar-ṃātas-ṭava Caranna-Sevā ṇa ṟacitāṇa Vā ḍattam ḍevi ḍravinnam-āpi Bhūyas-ṭava ṃayā |ṭathā-[ā]pi ṭvam Sneham ṃayi ṇirupamam ẏat-Prakurussek͟huputro Jāyeta k͟hvacid-āpi k͟humātā ṇa Bhavati ||4|| O Jaganmata (mother of the world), O Mother, I have never served your lotus feet,neither have I offered, O Devi, abundant wealth at your lotus feet (during worship),inspite of this, you have maintained your motherly love towards me which is incomparable,(because) there can be Kuputra (fallen disobedient son turning away from mother), but there can never be Kumata (mother turning away from son permanently). परित्यक्ता देवा विविधविधसेवाकुलतयामया पञ्चाशीतेरधिकमपनीते तु वयसि ।इदानीं चेन्मातस्तव यदि कृपा नापि भवितानिरालम्बो लम्बोदरजननि कं यामि शरणम् ॥५॥ Parityaktā ḍevā Vividha-Vidha-Sevā-k͟hulatayāṃayā Pan.cāśīter-ādhikam-āpanīte ṭu Vayasi |īdānīm Cenmātas-ṭava ẏadi k͟hrpā ṇa-āpi Bhavitāṇirālambo l̤ambodara-Janani k͟ham ẏāmi ṣarannam ||5|| (O Mother) letting go (i.e. left or never undertaking) the various ritualistic worship services of the devas …by me, more than eighty five years of my life has passed,even at this moment (nearing death), if your grace do not descend, O Mother (who is) of the form of bliss-consciousness, …where will this niralamba (One without any support) seek refuge, O Lambodara JananI (mother of Lambodara or Ganesha). श्वपाको जल्पाको भवति मधुपाकोपमगिरानिरातङ्को रङ्को विहरति चिरं कोटिकनकैः ।तवापर्णे कर्णे विशति मनुवर्णे फलमिदंजनः को जानीते जननि जपनीयं जपविधौ ॥६॥ ṣvapāko Jalpāko Bhavati ṃadhupāko[a-ū]pama-ġirāṇirātangko ṟangko Viharati Ciram k͟hotti-k͟hanakaih |ṭava-āparnne k͟harnne Viśati ṃanu-Varnne Phalam-īdamJanah k͟ho Jānīte Janani Japanīyam Japa-Vidhau ||6|| (O Mother) a swapaka (a dog-eater or chandala) (from whose mouth nothing much comes out in terms of good speech) becomes jalpaka (talkative) with speech like a madhupaka (from whose mouth good speech comes out like honey) (by your grace),a ranka (poor and miserable) becomes niratanka (free from fear) forever, and moves about having obtained million gold (by your grace),O Aparna (another name of DevI Parvati), when your prayer (and glory) enter one’s ear (and sits in the heart), such is the result,(then) who among men can know, O Mother, the destiny which your holy japa can unfold? चिताभस्मालेपो गरलमशनं दिक्पटधरोजटाधारी कण्ठे भुजगपतिहारी पशुपतिः ।कपाली भूतेशो भजति जगदीशैकपदवींभवानि त्वत्पाणिग्रहणपरिपाटीफलमिदम् ॥७॥ Citā-Bhasmā-l̤epo ġaralam-āśanam ḍik-Patta-ḍharoJattā-ḍhārī k͟hanntthe Bhujaga-Pati-ḥārī Paśupatih |k͟hapālī Bhūteśo Bhajati Jagadīśai[a-ĕ]ka-PadavīmBhavāni ṭvat-Pānni-ġrahanna-Paripāttī-Phalam-īdam ||7|| (O Mother) (Lord Shankara), who is smeared with chitabhasma (ashes from the cremation ground), whose food is the poison, whose clothes are the directions, …who has matted hairs on his head, who wears the garland of the king of snakes around his neck; (inspite of all this he is called) PashupatI (the lord of the pashus or living beings),he carries a begging bowl of skull in his hand but is worshipped as Bhutesha (the lord of the bhutas or beings) and got the title of Jagadisha eka (One lord of the universe), …O Bhavani, all this is because of the result of your panI grahana (accepting your hand in marriage). न मोक्षस्याकाङ्क्षा भवविभववाञ्छापि च न मेन विज्ञानापेक्षा शशिमुखि सुखेच्छापि न पुनः ।अतस्त्वां संयाचे जननि जननं यातु मम वैमृडानी रुद्राणी शिव शिव भवानीति जपतः ॥८॥ ṇa ṃokssasya-[ā]akāngkssā Bhava-Vibhava-Vān.cā-[ā]pi Ca ṇa ṃeṇa Vijnyāna-āpekssā ṣaśi-ṃukhi Sukhe[a-ī]cca-āpi ṇa Punah |ātas-ṭvām Samyāce Janani Jananam ẏātu ṃama Vaiṃrddānī ṟudrānnī ṣiva ṣiva Bhavāni-īti Japatah ||8|| (O Mother) I do not have the desire for moksha (liberation); neither have I the desire for worldly fortune,neither do I long for worldly knowledge, O ShashI MukhI (the moon-faced one); I do not have the desire for enjoying the worldly comforts again,henceforth I implore you, O Mother, may you direct my life towards (the rememberance of your names),(the string of your holy names) MridanI RudranI Shiva Shiva Bhavani; may my future life be spent in performing japa of your holy names. नाराधितासि विधिना विविधोपचारैःकिं रुक्षचिन्तनपरैर्न कृतं वचोभिः ।श्यामे त्वमेव यदि किञ्चन मय्यनाथेधत्से

Ayigiri Nandini Pages related to Aigiri Nandini StotramSanskrit, English and MeaningVerse by Verse with Word meaningsChanting – English onlyChanting – Sanskrit only Note: In any of our pages, look for ‘Select/Change script’ on the top right. Here you can select the language to be displayed. Mahishasura Mardini Stotram The Mahishasura Mardini Stotram also known popularly as Aigiri Nandini, holds immense significance during Navratri. The word Mahisha means buffalo and Asura means Rakshasa or Demon. Composed by the great sage Adi Shankaracharya around 810 AD, this stotram is based on the Devi Mahatmyam and extols the different powers (shaktis) of the Devi. The Devi takes different forms of Durga, Lakshmi and Saraswati and destroys the demons – Madhu and Kaitabha, Mahishasura, and Sumbha and Nisumbha. For more information please scroll down. Mahishasura Mardini Stotram अयि गिरिनंदिनि नंदितमेदिनि विश्वविनोदिनि नंदनुतेगिरिवरविंध्यशिरोधिनिवासिनि विष्णुविलासिनि जिष्णुनुते ।भगवति हे शितिकण्ठकुटुंबिनि भूरिकुटुंबिनि भूरिकृतेजय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ १॥ सुरवरवर्षिणि दुर्धरधर्षिणि दुर्मुखमर्षिणि हर्षरतेत्रिभुवनपोषिणि शंकरतोषिणि किल्बिषमोषिणि घोषरते ।दनुजनिरोषिणि दितिसुतरोषिणि दुर्मदशोषिणि सिन्धुसुतेजय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ २॥ अयि जगदंब मदंब कदंबवनप्रियवासिनि हासरतेशिखरिशिरोमणि तुङ्गहिमालय श‍ृंगनिजालय मध्यगते ।मधुमधुरे मधुकैटभगंजिनि कैटभभंजिनि रासरतेजय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ ३॥ अयि शतखण्ड विखण्डितरुण्ड वितुण्डितशुण्द गजाधिपतेरिपुगजगण्ड विदारणचण्ड पराक्रमशुण्ड मृगाधिपते ।निजभुजदण्ड निपातितखण्ड विपातितमुण्ड भटाधिपतेजय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ ४ ॥ अयि रणदुर्मद शत्रुवधोदित दुर्धरनिर्जर शक्तिभृतेचतुरविचार धुरीणमहाशिव दूतकृत प्रमथाधिपते ।दुरितदुरीह दुराशयदुर्मति दानवदुत कृतान्तमतेजय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ ५ ॥ अयि शरणागत वैरिवधुवर वीरवराभय दायकरेत्रिभुवनमस्तक शुलविरोधि शिरोऽधिकृतामल शुलकरे ।दुमिदुमितामर धुन्दुभिनादमहोमुखरीकृत दिङ्मकरेजय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ ६ ॥ अयि निजहुङ्कृति मात्रनिराकृत धूम्रविलोचन धूम्रशतेसमरविशोषित शोणितबीज समुद्भवशोणित बीजलते ।शिवशिवशुम्भ निशुम्भमहाहव तर्पितभूत पिशाचरतेजय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ ७ ॥ धनुरनुषङ्ग रणक्षणसङ्ग परिस्फुरदङ्ग नटत्कटकेकनकपिशङ्ग पृषत्कनिषङ्ग रसद्भटशृङ्ग हताबटुके ।कृतचतुरङ्ग बलक्षितिरङ्ग घटद्बहुरङ्ग रटद्बटुकेजय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ ८ ॥ सुरललना ततथेयि तथेयि कृताभिनयोदर नृत्यरतेकृत कुकुथः कुकुथो गडदादिकताल कुतूहल गानरते ।धुधुकुट धुक्कुट धिंधिमित ध्वनि धीर मृदंग निनादरतेजय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ ९ ॥ जय जय जप्य जयेजयशब्द परस्तुति तत्परविश्वनुतेझणझणझिञ्झिमि झिङ्कृत नूपुरशिञ्जितमोहित भूतपते ।नटित नटार्ध नटी नट नायक नाटितनाट्य सुगानरतेजय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ १० ॥ अयि सुमनःसुमनःसुमनः सुमनःसुमनोहरकान्तियुतेश्रितरजनी रजनीरजनी रजनीरजनी करवक्त्रवृते ।सुनयनविभ्रमर भ्रमरभ्रमर भ्रमरभ्रमराधिपतेजय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ ११ ॥ सहितमहाहव मल्लमतल्लिक मल्लितरल्लक मल्लरतेविरचितवल्लिक पल्लिकमल्लिक झिल्लिकभिल्लिक वर्गवृते ।शितकृतफुल्ल समुल्लसितारुण तल्लजपल्लव सल्ललितेजय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ १२ ॥ अविरलगण्ड गलन्मदमेदुर मत्तमतङ्गजराजपतेत्रिभुवनभूषण भूतकलानिधि रूपपयोनिधि राजसुते ।अयि सुदतीजन लालसमानस मोहन मन्मथराजसुतेजय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ १३ ॥ कमलदलामल कोमलकान्ति कलाकलितामल भाललतेसकलविलास कलानिलयक्रम केलिचलत्कल हंसकुले ।अलिकुलसङ्कुल कुवलयमण्डल मौलिमिलद्बकुलालिकुलेजय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ १४ ॥ करमुरलीरव वीजितकूजित लज्जितकोकिल मञ्जुमतेमिलितपुलिन्द मनोहरगुञ्जित रञ्जितशैल निकुञ्जगते ।निजगणभूत महाशबरीगण सद्गुणसम्भृत केलितलेजय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ १५ ॥ कटितटपीत दुकूलविचित्र मयुखतिरस्कृत चन्द्ररुचेप्रणतसुरासुर मौलिमणिस्फुर दंशुलसन्नख चन्द्ररुचेजितकनकाचल मौलिमदोर्जित निर्भरकुञ्जर कुम्भकुचेजय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ १६ ॥ विजितसहस्रकरैक सहस्रकरैक सहस्रकरैकनुतेकृतसुरतारक सङ्गरतारक सङ्गरतारक सूनुसुते ।सुरथसमाधि समानसमाधि समाधिसमाधि सुजातरते ।जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ १७ ॥ पदकमलं करुणानिलये वरिवस्यति योऽनुदिनं सुशिवेअयि कमले कमलानिलये कमलानिलयः स कथं न भवेत् ।तव पदमेव परम्पदमित्यनुशीलयतो मम किं न शिवेजय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ १८ ॥ कनकल सत्कलसिन्धुजलैरनुषिञ्चति तेगुणरङ्गभुवम्भजति स किं न शचीकुचकुम्भ तटीपरिरम्भसुखानुभवम् ।तव चरणं शरणं करवाणि नतामरवाणि निवासि शिवम्जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ १९ ॥ तव विमलेन्दुकुलं वदनेन्दुमलं सकलं ननु कूलयतेकिमु पुरुहूतपुरीन्दु मुखी सुमुखीभिरसौ विमुखीक्रियते ।मम तु मतं शिवनामधने भवती कृपया किमुत क्रियतेजय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ २० ॥ अयि मयि दीनदयालुतया कृपयैव त्वया भवितव्यमुमेअयि जगतो जननी कृपयासि यथासि तथाऽनुमितासि रते ।यदुचितमत्र भवत्युररीकुरुतादुरुतापमपाकुरुतेजय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ २१॥ Description Note: For a verse by verse chanting of Aigiri Nandini please click here . Mahishasura Mardini Stotram“The place where Sri Mahishasura Mardini Stotram is sung every day, I will always be present and never leave.”– The Devi’s proclamation in the 12th chapter of the Devi Mahatmyam The Mahishasura Mardini Stotram also known popularly as Aigiri Nandini, holds immense significance during Navratri. The word Mahisha means buffalo and Asura means Rakshasa or Demon. Composed by the great sage Adi Shankaracharya around 810 AD, this stotram is based on the Devi Mahatmyam and extols the different powers (shaktis) of the Devi. The Devi takes different forms of Durga, Lakshmi and Saraswati and destroys the demons – Madhu and Kaitabha, Mahishasura, and Sumbha and Nisumbha. Mahishasura Mardini Stotram is said to bring peace to the devotee and removes all fear and sadness. It drives away negative emotions like doubt, anger, ego and inertia. This stotram also removes obstacles from the path of the believer. One can listen to Ayigiri Nandini (click the audio link above) however reciting the chants are considered to be more powerful. The slaying of MahishasuraWhen the Devi destroyed the army of Mahishasura – the King of Demons, Chakshura, the mighty general decided to fight the Devi himself. But very soon, after a fierce battle, the Devi slaughtered him into hundreds of pieces. As soon as the valiant general of Mahishasura was slain, Chamara, the afflicter of the gods came forward mounted on an elephant to try his luck in the great battle. The Devi’s lion pounced upon the elephant and the two battled fiercely till the end. The lion then struck Chamara with his paw and killed him. Seeing his army being destroyed brutally by the Devi and her lion, Mahishasura took the form of a majestic and fierce Buffalo and terrified the troops of the Devi. Hitting some by muzzle, trampling some by his hooves, lashing at some with his tail, and tearing others with his horns. When he was done with the Devi’s army, Mahishasura rushed to slay the lion of the Devi. This enraged the Devi. Mahishasura, pounded the terrain with his hooves in rage, crushed the earth by his whirling speed and flooded the oceans. When the Devi saw Mahishasura advancing towards her in such rage, she was angered and flung her noose over the great asura and bound him. But Mahishasura soon relinquished his buffalo form and became a lion. When the Devi cut the head of his Lion form, he took a human form. The Devi slayed the human form too immediately, and then the evil Mahishasura took the form

Ayigiri Nandini Pages related to Aigiri Nandini StotramSanskrit, English and MeaningVerse by Verse with Word meaningsChanting – English onlyChanting – Sanskrit only Note: In any of our pages, look for ‘Select/Change script’ on the top right. Here you can select the language to be displayed. Mahishasura Mardini Stotram The Mahishasura Mardini Stotram also known popularly as Aigiri Nandini, holds immense significance during Navratri. The word Mahisha means buffalo and Asura means Rakshasa or Demon. Composed by the great sage Adi Shankaracharya around 810 AD, this stotram is based on the Devi Mahatmyam and extols the different powers (shaktis) of the Devi. The Devi takes different forms of Durga, Lakshmi and Saraswati and destroys the demons – Madhu and Kaitabha, Mahishasura, and Sumbha and Nisumbha. For more information please scroll down. Mahishasura Mardini Stotram Ayigiri nandini nanditamedini viśvavinodini naṃdanutegirivaraviṃdhyaśirodhinivāsini viṣṇuvilāsini jiṣṇunute .Bhagavati he śitikaṇṭhakuṭuṃbini bhūrikuṭuṃbini bhūrikṛtejaya jaya he mahiṣāsuramardini ramyakapardini śailasute .. 1.. Suravaravarṣiṇi durdharadharṣiṇi durmukhamarṣiṇi harṣaratetribhuvanapoṣiṇi śaṃkaratoṣiṇi kilbiṣamoṣiṇi ghoṣarate .Danujaniroṣiṇi ditisutaroṣiṇi durmadaśoṣiṇi sindhusutejaya jaya he mahiṣāsuramardini ramyakapardini śailasute .. 2.. Ayi jagadaṃba madaṃba kadaṃbavanapriyavāsini hāsarateśikhariśiromaṇituṅgahimālayaśṛṃganijālayamadhyagate .Madhumadhure madhukaiṭabhagaṃjini kaiṭabhabhaṃjini rāsaratejaya jaya he mahiṣāsuramardini ramyakapardini śailasute .. 3.. Ayi śatakhaṇḍa vikhaṇḍitaruṇḍa vituṇḍitaśuṇda gajādhipateRipugajagaṇḍa vidāraṇacaṇḍa parākramaśuṇḍa mṛgādhipate .Nijabhujadaṇḍa nipātitakhaṇḍa vipātitamuṇḍa bhaṭādhipateJaya jaya he mahiṣāsuramardini ramyakapardini śailasute .. 4 .. Ayi raṇadurmada śatruvadhodita durdharanirjara śaktibhṛteCaturavicāra dhurīṇamahāśiva dūtakṛta pramathādhipate .Duritadurīha durāśayadurmati dānavaduta kṛtāntamateJaya jaya he mahiṣāsuramardini ramyakapardini śailasute .. 5 .. Ayi śaraṇāgata vairivadhuvara vīravarābhaya dāyakareTribhuvanamastaka śulavirodhi śiro’dhikṛtāmala śulakare .Dumidumitāmara dhundubhinādamahomukharīkṛta diṅmakareJaya jaya he mahiṣāsuramardini ramyakapardini śailasute .. 6 .. Ayi nijahum̐kṛti mātranirākṛta dhūmravilocana dhūmraśateSamaraviśoṣita śoṇitabīja samudbhava śoṇitabījalate .Śivaśiva śuṃbha niśuṃbha mahāhava tarpitabhūtapiśācarateJaya jaya he mahiṣāsuramardini ramyakapardini śailasute .. 7.. Dhanuranuṣaṅga raṇakṣaṇasaṅga parisphuradaṅga naṭatkaṭakeKanakapiśaṅga pṛṣatkaniṣaṅga rasadbhaṭaśṛṅga hatābaṭuke .Kṛtacaturaṅga balakṣitiraṅga ghaṭadbahuraṅga raṭadbaṭukeJaya jaya he mahiṣāsuramardini ramyakapardini śailasute .. 8 .. Suralalanā tatatheyi tatheyi kṛtābhinayodara nṛtyarateKṛta kukuthaḥ kukutho gaḍadādikatāla kutūhala gānarate .Dhudhukuṭa dhukkuṭa dhiṃdhimita dhvani dhīra mṛdaṃga ninādarateJaya jaya he mahiṣāsuramardini ramyakapardini śailasute .. 9 .. Jaya jaya japya jayejayaśabda parastuti tatparaviśvanuteJhaṇajhaṇajhiñjhimi jhiṅkṛta nūpuraśiñjitamohita bhūtapate .Naṭita naṭārdha naṭī naṭa nāyaka nāṭitanāṭya sugānarateJaya jaya he mahiṣāsuramardini ramyakapardini śailasute .. 10 .. Ayi sumanaḥ sumanaḥ sumanaḥ sumanaḥ sumanohara kāntiyuteŚritarajanī rajanīrajanī rajanīrajanī karavaktravṛte .Sunayanavibhramara bhramarabhramara bhramarabhramarādhipateJaya jaya he mahiṣāsuramardini ramyakapardini śailasute .. 11 .. Sahitamahāhava mallamatallika mallitarallaka mallarateViracitavallika pallikamallika jhillikabhillika vargavṛte .Śitakṛtaphulla samullasitāruṇa tallajapallava sallaliteJaya jaya he mahiṣāsuramardini ramyakapardini śailasute .. 12 .. Aviralagaṇḍa galanmadamedura mattamataṅgajarājapateTribhuvanabhūṣaṇa bhūtakalānidhi rūpapayonidhi rājasute .Ayi sudatījana lālasamānasa mohana manmatharājasuteJaya jaya he mahiṣāsuramardini ramyakapardini śailasute .. 13 .. Kamaladalāmala komalakānti kalākalitāmala bhālalateSakalavilāsa kalānilayakrama kelicalatkala haṃsakule .Alikulasaṅkula kuvalayamaṇḍala maulimiladbakulālikuleJaya jaya he mahiṣāsuramardini ramyakapardini śailasute .. 14 .. Karamuralīrava vījitakūjita lajjitakokila mañjumateMilitapulinda manoharaguñjita rañjitaśaila nikuñjagate .Nijagaṇabhūta mahāśabarīgaṇa sadguṇasambhṛta kelitaleJaya jaya he mahiṣāsuramardini ramyakapardini śailasute .. 15 .. Kaṭitaṭapīta dukūlavicitra mayukhatiraskṛta candrarucePraṇatasurāsura maulimaṇisphura daṃśulasannakha candraruceJitakanakācala maulimadorjita nirbharakuñjara kumbhakuceJaya jaya he mahiṣāsuramardini ramyakapardini śailasute .. 16 .. Vijitasahasrakaraika sahasrakaraika sahasrakaraikanuteKṛtasuratāraka saṅgaratāraka saṅgaratāraka sūnusute .Surathasamādhi samānasamādhi samādhisamādhi sujātarate .Jaya jaya he mahiṣāsuramardini ramyakapardini śailasute .. 17 .. Padakamalaṃ karuṇānilaye varivasyati yo’nudinaṃ suśiveAyi kamale kamalānilaye kamalānilayaḥ sa kathaṃ na bhavet .Tava padameva parampadamityanuśīlayato mama kiṃ na śiveJaya jaya he mahiṣāsuramardini ramyakapardini śailasute .. 18 .. Kanaka lasatkala sindhujalairanuṣiñ cati teguṇaraṅgabhuvamBhajati sa kiṃ na śacīkucakumbha taṭīparirambh asukhānubhavam .Tava caraṇaṃ śaraṇaṃ karavāṇi natāmaravāṇi nivāsi śivamJaya jaya he mahiṣāsuramardini ramyakapardini śailasute .. 19 .. Tava vimalendukulaṃ vadanendumalaṃ sakalaṃ nanu kūlayateKimu puruhūtapurīndu mukhī sumukhībhirasau vimukhīkriyate .Mama tu mataṃ śivanāmadhane bhavatī kṛpayā kimuta kriyateJaya jaya he mahiṣāsuramardini ramyakapardini śailasute .. 20 .. Ayi mayi dīna dayālutayā kṛpayaiva tvayā bhavitavyamumeAyi jagato jananī kṛpayāsi yathāsi tathānumitāsirate .Yaducitamatra bhavatyurarīkurutādurutāpamapākuruteJaya jaya he mahiṣāsuramardini ramyakapardini śailasute .. 21 .. Description Note: For a verse by verse chanting of Aigiri Nandini please click here . Mahishasura Mardini Stotram“The place where Sri Mahishasura Mardini Stotram is sung every day, I will always be present and never leave.”– The Devi’s proclamation in the 12th chapter of the Devi Mahatmyam The Mahishasura Mardini Stotram also known popularly as Aigiri Nandini, holds immense significance during Navratri. The word Mahisha means buffalo and Asura means Rakshasa or Demon. Composed by the great sage Adi Shankaracharya around 810 AD, this stotram is based on the Devi Mahatmyam and extols the different powers (shaktis) of the Devi. The Devi takes different forms of Durga, Lakshmi and Saraswati and destroys the demons – Madhu and Kaitabha, Mahishasura, and Sumbha and Nisumbha. Mahishasura Mardini Stotram is said to bring peace to the devotee and removes all fear and sadness. It drives away negative emotions like doubt, anger, ego and inertia. This stotram also removes obstacles from the path of the believer. One can listen to Ayigiri Nandini (click the audio link above) however reciting the chants are considered to be more powerful. The slaying of MahishasuraWhen the Devi destroyed the army of Mahishasura – the King of Demons, Chakshura, the mighty general decided to fight the Devi himself. But very soon, after a fierce battle, the Devi slaughtered him into hundreds of pieces. As soon as the valiant general of Mahishasura was slain, Chamara, the afflicter of the gods came forward mounted on an elephant to try his luck in the great battle. The Devi’s lion pounced upon the elephant and the two battled fiercely till the end. The lion then struck Chamara with his paw and killed him. Seeing his army being destroyed brutally by the Devi and her lion, Mahishasura took the form of a majestic and fierce Buffalo and terrified the troops of the Devi. Hitting some by muzzle, trampling some by his hooves, lashing at some with his tail, and tearing others with his horns. When he was done with the Devi’s army, Mahishasura rushed to slay the lion of the Devi. This enraged the Devi. Mahishasura, pounded the terrain with his hooves in rage, crushed the earth by his whirling speed and flooded the oceans. When the Devi saw Mahishasura advancing towards her in such rage, she was angered and flung her noose over the great asura and bound him. But Mahishasura soon relinquished his buffalo form and became a lion. When the Devi cut the head of his Lion form, he took a human form. The Devi slayed the human form too immediately, and then the

Argala Stotram Argala Stotram Introduction The Argala Stotram is a powerful hymn dedicated to Goddess Durga, often recited during the Chandi Path or Durga Saptashati. The stotram is composed of verses that invoke the blessings of the Goddess in her various forms, asking for protection, prosperity, victory, and the removal of obstacles. The word “Argala” refers to a “bolt” or “lock,” and just as a lock needs to be opened to gain access to something valuable, the recitation of the Argala Stotram is believed to unlock the blessings and grace of the Divine Mother. ॐ अस्य श्रीअर्गलास्तोत्रमन्त्रस्य विष्णुर्ऋषिः,अनुष्टुप् छन्दः,श्रीमहालक्ष्मीर्देवता, श्रीजगदम्बाप्रीतये सप्तशतीपाठाङ्गत्वेन जपे विनियोगः॥ॐ नमश्चण्डिकायै॥मार्कण्डेय उवाच oṃ asya śrīargalāstotramantrasya viṣṇurṛṣiḥ,anuṣṭup chandaḥ,śrīmahālakṣmīrdevatā, śrījagadambāprītaye saptaśatīpāṭhāṅgatvena jape viniyogaḥ..oṃ namaścaṇḍikāyai..mārkaṇḍeya uvāca Oṃ, for the recitation of this Argala Stotram mantra, the seer (Rishi) is Viṣṇu, the meter (Chandaḥ) is Anuṣṭup, the deity (Devata) is Śrī Mahālakṣmī, and it is used in the ritual recitation of the Saptaśatī for pleasing Śrī Jagadambā. ॐ जयन्ती मङ्गला काली भद्रकाली कपालिनी।दुर्गा क्षमा शिवा धात्री स्वाहा स्वधा नमोऽस्तु ते॥1॥ oṃ jayantī maṅgalā kālī bhadrakālī kapālinī.durgā kṣamā śivā dhātrī svāhā svadhā namo’stu te..1.. Salutations to you, O Goddess! You are Jayantī (the victorious), Maṅgalā (the auspicious), Kālī (the black-hued one), Bhadrakālī (the benevolent and fierce form of Kālī), and Kapālinī (the one who holds a skull). You are Durgā (the invincible), Kṣamā (the embodiment of forgiveness), Śivā (the auspicious one), Dhātrī (the support of all beings), Svāhā (the invocation for offerings to the gods), and Svadhā (the invocation for offerings to the ancestors). Salutations to you! जय त्वं देवि चामुण्डे जय भूतार्तिहारिणि।जय सर्वगते देवि कालरात्रि नमोऽस्तु ते॥2॥ jaya tvaṃ devi cāmuṇḍe jaya bhūtārtihāriṇi.jaya sarvagate devi kālarātri namo’stu te..2.. Victory to you, O Goddess Cāmuṇḍā! Victory to you, the remover of the distress of beings! Victory to you, O all-pervading Goddess, O Kālarātri (night of destruction), salutations to you! मधुकैटभविद्राविविधातृवरदे नमः।रुपं देहि जयं देहि यशो देहि द्विषो जहि॥3॥ madhukaiṭabhavidrāvividhātṛvarade namaḥ.rupaṃ dehi jayaṃ dehi yaśo dehi dviṣo jahi..3.. Salutations to the one who bestowed boons after destroying the demons Madhuka and Kaiṭabha. Grant me beauty, grant me victory, grant me fame, and destroy my enemies. महिषासुरनिर्णाशि भक्तानां सुखदे नमः।रुपं देहि जयं देहि यशो देहि द्विषो जहि॥4॥ mahiṣāsuranirṇāśi bhaktānāṃ sukhade namaḥ.rupaṃ dehi jayaṃ dehi yaśo dehi dviṣo jahi..4.. Salutations to the one who annihilated Mahishasura and who grants happiness to her devotees. Grant me beauty, grant me victory, grant me fame, and destroy my enemies. रक्तबीजवधे देवि चण्डमुण्डविनाशिनि।रुपं देहि जयं देहि यशो देहि द्विषो जहि॥5॥ raktabījavadhe devi caṇḍamuṇḍavināśini.rupaṃ dehi jayaṃ dehi yaśo dehi dviṣo jahi..5.. O Goddess, the slayer of Raktabīja and the destroyer of Caṇḍa and Muṇḍa, grant me beauty, grant me victory, grant me fame, and destroy my enemies. शुम्भस्यैव निशुम्भस्य धूम्राक्षस्य च मर्दिनि।रुपं देहि जयं देहि यशो देहि द्विषो जहि॥6॥ śumbhasyaiva niśumbhasya dhūmrākṣasya ca mardini.rupaṃ dehi jayaṃ dehi yaśo dehi dviṣo jahi..6.. O destroyer of Śumbha, Niśumbha, and Dhūmrākṣa, grant me beauty, grant me victory, grant me fame, and destroy my enemies. वन्दिताङ्घ्रियुगे देवि सर्वसौभाग्यदायिनि।रुपं देहि जयं देहि यशो देहि द्विषो जहि॥7॥ vanditāṅghriyuge devi sarvasaubhāgyadāyini.rupaṃ dehi jayaṃ dehi yaśo dehi dviṣo jahi..7.. O Goddess, whose feet are worshipped and who bestows all auspiciousness, grant me beauty, grant me victory, grant me fame, and destroy my enemies. अचिन्त्यरुपचरिते सर्वशत्रुविनाशिनि।रुपं देहि जयं देहि यशो देहि द्विषो जहि॥8॥ acintyarupacarite sarvaśatruvināśini.rupaṃ dehi jayaṃ dehi yaśo dehi dviṣo jahi..8.. O Goddess of incomprehensible form and deeds, destroyer of all enemies, grant me beauty, grant me victory, grant me fame, and destroy my enemies. नतेभ्यः सर्वदा भक्त्या चण्डिके दुरितापहे।रुपं देहि जयं देहि यशो देहि द्विषो जहि॥9॥ natebhyaḥ sarvadā bhaktyā caṇḍike duritāpahe.rupaṃ dehi jayaṃ dehi yaśo dehi dviṣo jahi..9.. O Caṇḍikā, who is always worshipped with devotion and who removes suffering, grant me beauty, grant me victory, grant me fame, and destroy my enemies. स्तुवद्भ्यो भक्तिपूर्वं त्वां चण्डिके व्याधिनाशिनि।रुपं देहि जयं देहि यशो देहि द्विषो जहि॥10॥ stuvadbhyo bhaktipūrvaṃ tvāṃ caṇḍike vyādhināśini.rupaṃ dehi jayaṃ dehi yaśo dehi dviṣo jahi..10.. O Caṇḍikā, destroyer of diseases, you are praised with full devotion. Grant me beauty, grant me victory, grant me fame, and destroy my enemies. चण्डिके सततं ये त्वामर्चयन्तीह भक्तितः।रुपं देहि जयं देहि यशो देहि द्विषो जहि॥11॥ caṇḍike satataṃ ye tvāmarcayantīha bhaktitaḥ.rupaṃ dehi jayaṃ dehi yaśo dehi dviṣo jahi..11.. O Caṇḍikā, to those who constantly worship you with devotion, grant me beauty, grant me victory, grant me fame, and destroy my enemies. देहि सौभाग्यमारोग्यं देहि मे परमं सुखम्।रुपं देहि जयं देहि यशो देहि द्विषो जहि॥12॥ dehi saubhāgyamārogyaṃ dehi me paramaṃ sukham.rupaṃ dehi jayaṃ dehi yaśo dehi dviṣo jahi..12.. Grant me good fortune and health, and bestow upon me supreme happiness. Grant me beauty, grant me victory, grant me fame, and destroy my enemies. विधेहि द्विषतां नाशं विधेहि बलमुच्चकैः।रुपं देहि जयं देहि यशो देहि द्विषो जहि॥13॥ vidhehi dviṣatāṃ nāśaṃ vidhehi balamuccakaiḥ.rupaṃ dehi jayaṃ dehi yaśo dehi dviṣo jahi..13.. Bring about the destruction of my enemies and grant me great strength. Grant me beauty, grant me victory, grant me fame, and destroy my enemies. विधेहि देवि कल्याणं विधेहि परमां श्रियम्।रुपं देहि जयं देहि यशो देहि द्विषो जहि॥14॥ vidhehi devi kalyāṇaṃ vidhehi paramāṃ śriyam.rupaṃ dehi jayaṃ dehi yaśo dehi dviṣo jahi..14.. O Goddess, grant me auspiciousness and bestow supreme prosperity. Grant me beauty, grant me victory, grant me fame, and destroy my enemies. सुरासुरशिरोरत्ननिघृष्टचरणेऽम्बिके।रुपं देहि जयं देहि यशो देहि द्विषो जहि॥15॥ surāsuraśiroratnanighṛṣṭacaraṇe’mbike.rupaṃ dehi jayaṃ dehi yaśo dehi dviṣo jahi..15.. O Mother, whose feet are adorned with the crowns of both gods and demons, grant me beauty, grant me victory, grant me fame, and destroy my enemies. विद्यावन्तं यशस्वन्तं लक्ष्मीवन्तं जनं कुरु।रुपं देहि जयं देहि यशो देहि द्विषो जहि॥16॥ vidyāvantaṃ yaśasvantaṃ lakṣmīvantaṃ janaṃ kuru.rupaṃ dehi jayaṃ dehi yaśo dehi dviṣo jahi..16.. Make me learned, famous, and prosperous. Grant me beauty, grant me victory, grant me fame, and destroy my enemies. प्रचण्डदैत्यदर्पघ्ने चण्डिके प्रणताय मे।रुपं देहि जयं देहि यशो देहि द्विषो जहि॥17॥ pracaṇḍadaityadarpaghne caṇḍike praṇatāya me.rupaṃ dehi jayaṃ dehi yaśo dehi dviṣo jahi..17.. O Caṇḍikā, destroyer of the arrogance of fierce demons, I bow to you. Grant me beauty, grant me victory, grant me fame, and destroy my enemies. चतुर्भुजे चतुर्वक्त्रसंस्तुते परमेश्वरि।रुपं देहि जयं देहि