In the 3rd chapter, one of the most important events of dEvI mAhAtmyaM -- the killing of mahishAsura takes place. After dEvi heroically slays the evil asura, the dEvas led by indra offer praises to the dEvI. The whole of the 4th chapter comprises of these praises (stutis), and dEvI accepts those praises. The stutis offer insights into shakta philosophy, but we will not even skim the siddhAnta here so that our ignorance is not for all to see. Instead we only compile some of the stutis that we consider to be important and beautiful.
शक्रादयः सुरगणा निहतेsति वीर्ये तस्मिन् सुरारिबले च देव्या।
तां तुष्टुवुः प्रणतिनम्रशिरोधरांसा वाग्भिः प्रहर्षपुलकोद्गमचारुदेहाः।
हेतुः समस्तजगतां त्रिगुणापिदोषैर्न ज्ञायसे हरिहारादिभिः अप्यपारा।
सर्वाश्रयाखिलमिदं जगदंशभूतमव्याकृता हि परमा प्रकृतिस्त्वमाद्या।। (6)
You are the cause for all creation, even hari and hara cannot fathom your greatness. You are the protector of the creation, you are the ultimate nature (prakriti). We keep stressing on how different sanAtana dharma is from other monotheistic cults. This shloka, while extolling devi, does not amount to blaspheming against or belittling shiva or vishnu. These should be viewed from the concept of an ishTa devata, where one can worship according to their temperament--or not worship at all. At the same time, adherents of sanAtana dharma get confused and go around saying that anything goes, and any deity goes. While an ishTa devata indeed imposes very few constraints, overall one should not lose sight of what is dharma and adharma. Dharma is not a one way street where you let exclusivist faiths bulldoze you.
शब्दात्मिका सुविमलर्ग्यजुषां निधानमुद्गीथेरम्यपदपाठवतां च साम्नाम्। (10)
She is the sound of rik, yajur and sAmavedas.
शूलेनपाहि नः देवि पाहि खड्गेन चाम्बिके ।
घण्टास्वनेन नः पाहि चापज्यानिःस्वनेन च। (23)
This is a very famous prayer. O ambika! protect us with your shUla, protect us with your sword. Protect us with the sound of your war bells and with the twang of your bowstring.
A vivid childhood memory is recognizing the stuti when we were watching this animated movie.
एवं स्तुता सुर र्दिव्यैः कुसुमैर्नन्दनोद्भवैः।
अर्चिता जगतां धात्री तथा गन्धानुलेपनैः।
भक्त्या समस्तैः त्रिदशैः दिव्यैः धूपैः सुधूपिता।
प्राह प्रसाद सुमुखी समस्तान् प्रणतान् सुरान् ।
Thus worshiped by the devas with flowers, sandalwood paste and other fragrances, the supreme mother was verily pleased and she spoke to them.
व्रियतां त्रिदशाः सर्वे यदस्मत्तः अभिवाञ्छितम्।
O devas! may your desires be known
भगवत्याकृतं सर्वं नकिञ्चित् अवशिष्यते।
O devi, you have accomplished everything, nothing else is needed.
…
यः च मर्त्यस्तवैरेभिः त्वाम् स्तोष्यति अमलानने।
तस्य वित्तर्धिविभवैः धनदारादिसम्पदाम्।
But O blemishless one, if the mortals, worship you with these stutis, please bless them with wealth and good families.
…
तथेत्युक्त्वा भद्रकाली बभूवान्तर्हिता नृप।
Having spoken thus, bhadrakAli disappeared from there. Another curiosity we note is that she is gauri (the white one) and also bhadrakAli (the noble black one). In our visual interpretation, we have depicted gauri in a yogic pose after slaying mahishAsura. She has laid down her weapons and shields. She is in a serene dhyAna, calming herself after an enraged war against the terrible asura. While she is capable of vanquishing evil in the battlefield, she is also jaganmAta. An attempt to bring out these contrasts is made through the natural elements of the chitram.
