Shakradaya Stuti in Sanskrit, English with Meaning

Shakradaya Stuti

शक्रादयः सुरगणा निहतेऽतिवीर्ये
तस्मिन्दुरात्मनि सुरारिबले च देव्या ।
तां तुष्टुवुः प्रणतिनम्रशिरोधरंसा
वाग्भिः प्रहर्षपुलकोद्गमचारुदेहाः ॥१॥

ṣakra-[ā]adayah Sura-ġannā ṇihate-[ā]ti-Vīrye
ṭasmin-ḍurātmani Sura-āri-Bale Ca ḍevyā |
ṭām ṭussttuvuh Prannati-ṇamra-ṣirodharamsā
Vāgbhih Praharssa-Pulako[a-ū]dgama-Cāru-ḍehāh ||1||

Devas eulogize the devi with ecstatic devotion: Shakra (Indra) and other suras (rejoiced), when Mahishasura of great strength and his army who were the enemies of the devas was killed by devi, the devas eulogized her, bowing their heads and shoulders in reverence, they eulogized her by their speech, as the hairs on their beautiful bodies stood on their ends due to joy mixed with awe and reverence.

देव्या यया ततमिदं जगदात्मशक्त्या
निःशेषदेवगणशक्तिसमूहमूर्त्या ।
तामम्बिकामखिलदेवमहर्षिपूज्यां
भक्त्या नताः स्म विदधातु शुभानि सा नः ॥२॥

ḍevyā ẏayā ṭatam-īdam Jagad-āatma-ṣaktyā
ṇihśessa-ḍeva-ġanna-ṣakti-Samūha-ṃūrtyā |
ṭām-āmbikām-ākhila-ḍeva-ṃaharssi-Pūjyām
Bhaktyā ṇatāh Sma Vidadhātu ṣubhāni Sā ṇah ||2||

The universe is pervaded by the power of the devi: by that devi, by whose power is pervaded this universe, by whose power is manifested the powers of all the devas, that Ambika who is worthy of worship by all the devas and maharshis, we ever bow down to her with devotion; may she bestow us with all auspiciousness.

यस्याः प्रभावमतुलं भगवाननन्तो
ब्रह्मा हरस्च न हि वक्तुमलं बलं च ।
सा चण्डिकाखिलजगत्परिपालनाय
नाशाय चाशुभभयस्य मतिं करोतु ॥३॥

ẏasyāh Prabhāvam-ātulam Bhagavān-ānanto
Brahmā ḥaras-Ca ṇa ḥi Vaktum-ālam Balam Ca |
Sā Cannddikā-[ā]khila-Jagat-Paripālanāya
ṇāśāya Ca-āśubha-Bhayasya ṃatim k͟harotu ||3||

The incomparable greatness and strength of devi cannot be described: whose incomparable greatness, even bhagavan Ananta (Vishnu), Brahma and Hara (Shiva) are not able to describe; and similarly whose incomparable strength cannot be limited by description, may that Chandika for protecting and sustaining the entire world, be inclined towards destroying the fear of evil from our minds i.e. destroying the evil forces which are present.

या श्रीः स्वयं सुकृतिनां भवनेष्वलक्ष्मीः
पापात्मनां कृतधियां हृदयेषु बुद्धिः ।
श्रद्धा सतां कुलजनप्रभवस्य ल्ज्जा
तां त्वां नताः स्म परिपालय देवि विश्वम् ॥४॥

ẏā ṣrīh Svayam Sukrtinām Bhavanessv[u]-ālakssmīh
Pāpātmanām k͟hrtadhiyām ḥrdayessu Buddhih |
ṣraddhā Satām k͟hulajana-Prabhavasya l̤ajjā
ṭām ṭvām ṇatāh Sma Paripālaya ḍevi Viśvam ||4||

Devi is good-fortune of the virtuous, ill-fortune of the evil-minded, as well as intelligence, shraddha and modesty: She who herself is great-fortune in the dwellings of the virtuous, and similarly ill-fortune in the dwellings of the evil-minded; she who herself is the intelligence arising within the hearts of those of steady mind, and shraddha arising within the hearts of the good (i.e. saintly); and she who herself is the modesty (shrinking away from stooping low) of the distinguished noble-hearted ones, to her we ever bow down in reverence; O devi, please protect and sustain this world by your power.

किं वर्णयाम तव रूपमचिन्त्यमेतत्
किञ्चातिवीर्यमसुरक्षयकारि भूरि ।
किं चाहवेषु चरितानि तवाति यानि
सर्वेषु देव्यसुरदेवगणादिकेषु ॥५॥

k͟him Varnnayāma ṭava ṟūpam-ācintyam-ĕtat
k͟hin.-Ca-āti-Vīryam-āsura-k͟hssaya-k͟hāri Bhūri |
k͟him Ca-āhavessu Caritāni ṭava-āti ẏāni
Sarvessu ḍevy-āsura-ḍeva-ġanna-[ā]adik-ĕssu ||5||

The inconceivable form, power and deeds of the devi cannot be described: O devi how can we describe your inconceivable beauty (this which we witnessed)? and similarly, how can we describe your great power which diminishes (the power of) the numerous asuras (in the battle)? and again, how can we describe your great deeds in the battle, which O devi, (shine) among all the hosts of devas, asuras and others?

हेतुः समस्तजगतां त्रिगुणापि दोषैर्_
न ज्ञायसे हरिहरादिभिरप्यपारा ।
सर्वाश्रयाखिलमिदं जगदंशभूतम्_
अव्याकृता हि परमा प्रकृतिस्त्वमाद्या ॥६॥

ḥetuh Samasta-Jagatām ṭri-ġunna-āpi ḍossair_
ṇa Jnyāyase ḥari-ḥara-[ā]adibhir-āpy[i]-āpārā |
Sarva-[ā]aśraya-ākhilam-īdam Jagad-āmśa-Bhūtam_
āvyākrtā ḥi Paramā Prakrtis-ṭvam-āadyā ||6||

Devi is the changeless cause of all the worlds but is not contaminated by the defects of the gunas: O devi you are the cause of all the worlds, but even then not contaminated by the defects (doshas) of the three gunas (by which the worlds are created), your boundless nature is not known even to Hari, Hara and others, you are the support of all, and this whole universe is produced from your part, but you remain changeless as the substratum consciousness; you who are the supreme primordial prakriti.

यस्याः समस्तसुरता समुदीरणेन
तृप्तिं प्रयाति सकलेषु मखेषु देवि ।
स्वाहासि वै पितृगणस्य च तृप्तिहेतुर्_
उच्चार्यसे त्वमत एव जनैः स्वधा च ॥७॥

ẏasyāh Samasta-Suratā Samudīrannena
ṭrptim Prayāti Sakalessu ṃakhessu ḍevi |
Svāhā-[ā]si Vai Pitr-ġannasya Ca ṭrptihetur_
ūccāryase ṭvam-āta ĕva Janaih Svadhā Ca ||7||

Devi is the swaha and devi is the swadha of the sacrifice: O devi by uttering which, all the suras (devas) Obtain satisfaction in all the yagnas (sacrifices); O devi, you indeed are that swaha; and for the satisfaction of the pitriganas (manes) (that which) is uttered by the people (in the yagnas), you indeed are also that swadha.

या मुक्तिहेतुरविचिन्त्यमहाव्रता त्वं
अभ्यस्यसे सुनियतेन्द्रियतत्त्वसारैः ।
मोक्षार्थिभिर्मुनिभिरस्तसमस्तदोषैर्_
विद्यासि सा भगवती परमा हि देवि ॥८॥

ẏā ṃukti-ḥetur-āvicintya-ṃahā-Vratā ṭvam
ābhyasyase Suniyate[a-ī]ndriya-ṭattva-Sāraih |
ṃokssa-ārthibhir-ṃunibhir-āsta-Samasta-ḍossair_
Vidyā-[ā]si Sā Bhagavatī Paramā ḥi ḍevi ||8||

Devi is the great penance for the cause of liberation: O devi you are that inconceivable great penance for the cause of liberation (moksha), which is practiced with well-controlled sense organs and meditation on the essence of reality (i.e. consciousness) by the great munis with longing for liberation (moksha); whose all blemishes have vanished, you are that supreme vidya, (you are) that Bhagavati, O devi (who takes one towards liberation).

शब्दात्मिका सुविमलर्ग्यजुषां निधानम्
उद्गीथरम्यपदपाठवतां च साम्नाम् ।
देवी त्रयी भगवती भवभावनाय
वार्ता च सर्वजगतां परमार्तिहन्त्री ॥९॥

ṣabda-[ā]atmikā Suvimala-ṟg-ẏajussām ṇidhānam
ūdgītha-ṟamya-Pada-Pātthavatām Ca Sāmnām |
ḍevī ṭrayī Bhagavatī Bhava-Bhāvanāya
Vārtā Ca Sarva-Jagatām Parama-[ā]arti-ḥantrī ||9||

Devi is the sabda Brahman behind the rig, yajur and sama recitals of the vedas: O devi you are the shabda brahman manifesting through the treasure of the very pure rig and yajur mantras, and through the delightful udgitha of the sama recitals, O devi, you are the embodiment of the three vedas; and O Bhagavati, your thought of the world is the supreme message (Of sabda brahman), (continuously being recited) underlying all the worlds, which is the supreme destroyer of all inner distress (when comprehended).

मेधासि देवि विदिताखिलशास्त्रसारा
दुर्गासि दुर्गभवसागरनौरसङ्गा ।
श्रीः कैटभारिहृदयैककृताधिवासा
गौरि त्वमेव शशिमौलिकृतप्रतिष्ठा ॥१०॥

ṃedhā-[ā]si ḍevi Vidita-ākhila-ṣāstra-Sārā
ḍurgāsi ḍurgabhavasāgaranaurasanggā |
ṣrīh k͟haittabha-āri-ḥrdayai[a-ĕ]ka-k͟hrta-ādhivāsā
ġauri ṭvam-ĕva ṣaśi-ṃauli-k͟hrta-Pratisstthā ||10||

Devi is the intelligence by which the essence of all the scriptures are comprehended: O devi you are the intelligence (medha) by which the essence of all the scriptures (sastras) are comprehended, you are Durga which is the boat which carries one beyond the difficult ocean of worldly attachments to the ever detached state (Of bliss-consciousness), you are Sri, who alone made her abode in the heart of the enemy of Kaitabha (i.e. lord Vishnu), and you indeed are Gauri, who made her abode in the lord with moon on his head i.e. lord Shiva as Ardhanareeswara.

ईषत्सहासममलं परिपूर्णचन्द्र_
बिम्बानुकारि कनकोत्तमकान्तिकान्तम् ।
अत्यद्भुतं प्रहृतमात्तरुषा तथापि
वक्त्रं विलोक्य सहसा महिषासुरेण ॥११॥

īissat-Sahāsam-āmalam Paripūrnna-Candra_
Bimba-ānukāri k͟hanako[a-ū]ttama-k͟hānti-k͟hāntam |
āty[i]-ādbhutam Prahrtam-āatta-ṟussā ṭathāpi
Vaktram Vilokya Sahasā ṃahissāsurenna ||11||

The gentle face of the devi is like the orb of the full moon: O devi your gently smiling pure face resembles the full moon orb, and shines with the splendour of pure gold, it is very surprising, how even then, it was struck (by Mahishasura) being seized by anger (it is very surprising how it was struck) by Mahishasura suddenly, even looking at that beautiful face.

दृष्ट्वा तु देवि कुपितं भ्रुकुटीकरालम्_
उद्यच्छशाङ्कसदृशच्छवि यन्न सद्यः ।
प्राणान् मुमोच महिषस्तदतीव चि्त्रं
कैर्जीव्यते हि कुपितान्तकदर्शनेन ॥१२॥

ḍrssttvā ṭu ḍevi k͟hupitam Bhrukuttī-k͟harālam_
ūdyac[t]-[ṣ]chaśāngka-Sadrśac-chavi ẏan[t]-ṇa Sadyah |
Prānnān ṃumoca ṃahissas-ṭad-ātīva Citram
k͟hair-Jīvyate ḥi k͟hupita-āntaka-ḍarśanena ||12||

The angry frown of the devi is like the red rising moon: O devi, having seen your angry dreadful frown, like the colour of (red) rising moon; that, on that moment the life of Mahishasura did not get released, is exceedingly strange, for who can indeed live, seeing that angry frown of the terminator?

देवी प्रसीद परमा भवती भवाय
सद्यो विनाशयसि कोपवती कुलानि ।
विज्ञातमेतदधुनैव यदस्तमेतन्नीतं
बलं सुविपुलं महिषासुरस्य ॥१३॥

ḍevī Prasīda Paramā Bhavatī Bhavāya
Sadyo Vināśayasi k͟hopavatī k͟hulāni |
Vijnyātam-ĕtad-ādhunai[ā-ĕ]va ẏad-āstam-ĕtan[t]-ṇītam
Balam Suvipulam ṃahissāsurasya ||13||

O devi, please be propitious towards the world: O devi please be propitious, you are the supreme; (please be propitious) towards the world, now that you have destroyed the races (of asuras) by your anger, now this is indeed understood; (your destructive anger) which led to the overthrowing of Mahishasura possesing extensive power.

ते सम्मता जनपदेषु धनानि तेषां
तेषां यशांसि न च सीदति धर्मवर्गः ।
धन्यास्त एव निभृतात्मजभृत्यदारा
येषां सदाभ्युदयदा भवती प्रसन्ना ॥१४॥

ṭe Sammatā Janapadessu ḍhanāni ṭessām
ṭessām ẏaśāmsi ṇa Ca Sīdati ḍharma-Vargah |
ḍhanyās-ṭa ĕva ṇibhrta-[ā]atmaja-Bhrtya-ḍārā
ẏessām Sadā-[ā]bhyudaya-ḍā Bhavatī Prasannā ||14||

Devi endows fortune, fame, righteousness, happiness and prosperity to those with whom she is pleased: Those people with whom you are pleased, gets endowed with fortunes, they also get endowed with fame, and their righteousness do not sink, they are indeed fortunate, and possess faithful sons, servants and wives, to them you always grant abhyudaya (prosperity), being pleased with their devotion.

धर्म्याणि देवि सकलानि सदैव कर्मा_
ण्यत्यादृतः प्रतिदिनं सुकृती करोति ।
स्वर्ग प्रयाति च ततो भवती प्रसादा_
ल्लोकत्रयेऽपि फलदा ननु देवि तेन ॥१५॥

ḍharmyānni ḍevi Sakalāni Sadai[ā-ĕ]va k͟harmā_
ṇny-ātyādrtah Pratidinam Sukrtī k͟haroti |
Svarga Prayāti Ca ṭato Bhavatī Prasādā_
l̤-l̤oka-ṭraye-[ā]pi Phala-ḍā ṇanu ḍevi ṭena ||15||

All the righteous deeds of the virtuous are done through the blessings of the devi: O devi, all the righteous deeds, always, that the virtuous ones do everyday with great care (gets done by your blessings), then they go to heaven (due to their virtuous actions) by your grace, therefore, O devi, in the three worlds, you indeed are the bestower of the fruits (of actions).

दुर्गे स्मृता हरसि भीतिमशेषजन्तोः
स्वस्थैः स्मृता मतिमतीव शुभां ददासि ।
दारिद्रदुःखभयहारिणि का त्वदन्या
सर्वोपकारकरणाय सदार्द्रचित्ता ॥१६॥

ḍurge Smrtā ḥarasi Bhītim-āśessa-Jantoh
Svasthaih Smrtā ṃatim-ātīva ṣubhām ḍadāsi |
ḍāridra-ḍuhkha-Bhaya-ḥārinni k͟hā ṭvad-ānyā
Sarvo[a-ū]pakāra-k͟harannāya Sadā-[āa]rdra-Cittā ||16||

When remembered with devotion, devi takes away the endless fears of the samsara: O devi Durga, when you are remembered with devotion, you take away the endless fears of samsara afflicting the living beings, and when you are remembered by abiding in one’s self (i.e. as conscious presence within), you bestow exceeding auspiciousness, apart from you, who else can be the remover of poverty, sorrow and fear from our lives? for extending all help, your heart is always moist with compassion (for those who take your refuge).

एभिर्हतैर्जगदुपैति सुखं तथैते
कुर्वन्तु नाम नरकाय चिराय पापम् ।
संग्राममृत्युमधिगम्य दिवं प्रयान्तु
मत्वेति नूनमहितान्विनिहंसि देवि ॥१७॥

ĕbhir-ḥatair-Jagad-ūpaiti Sukham ṭathai[ā-ĕ]te
k͟hurvantu ṇāma ṇarakāya Cirāya Pāpam |
Sangrāmamrtyumadhigamya ḍivam Prayāntu
ṃatve[ā-ī]ti ṇūnam-āhitān-Vinihamsi ḍevi ||17||

Devi kills the enemies with her own hands so that they may attain heaven instead of hell: By killing these asuras the world will get happiness, and so also their sins may make their names engraved in hell for long, (however) let them go to heaven by attaining death in the battle (in my hands), thinking thus, O devi, you surely kill your enemies (with your own hands).

दृष्टैव किं न भवती प्रकरोति भस्म
सर्वासुरानरिषु यत्प्रहिणोषि शस्त्रम् ।
लोकान्प्रयान्तु रिपवोऽपि हि शस्त्रपूता
इत्थं मतिर्भवति तेष्वपि तेऽतिसाध्वी ॥१८॥

ḍrssttai[ā-ĕ]va k͟him ṇa Bhavatī Prakaroti Bhasma
Sarva-āsurān-ārissu ẏat-Prahinnossi ṣastram |
l̤okān-Prayāntu ṟipavo-[ā]pi ḥi ṣastra-Pūtā
īttham ṃatir-Bhavati ṭessva[u-ā]pi ṭe-[ā]ti-Sādhvī ||18||

Devi kills the enemies with her own hands so that they get purified and go to higher lokas: By only looking at them (i.e. at the asuras), can you not reduce them to ashes? (but) on all the asuras and enemies you hurl your weapons, (so that) even the enemies go to the (higher) lokas being purified by your weapons, thus, you maintain your (kind) disposition, even on those (asuras), you who are the most chaste.

खङ्गप्रभानिकरविस्फुरणैस्तथोग्रैः
शूलाग्रकान्तिनिवहेन दृशोऽसुराणाम् ।
यन्नागता विलयमंशुमदिन्दुखण्ड_
योग्याननं तव विलोकयतां तदेतत् ॥१९॥

k͟hhangga-Prabhā-ṇikara-Visphurannais-ṭatho[ā-ū]graih
ṣūla-āgra-k͟hānti-ṇivahena ḍrśo-[ā]surānnām |
ẏan-ṇa-[ā]agatā Vilayam-āmśumad-īndu-k͟hhanndda_
ẏogya-[ā]ananam ṭava Vilokayatām ṭad-ĕtat ||19||

The moon-rays emitting from the face of devi saves the asuras from getting blinded by the flashes of her weapons: O devi by the mass of light flashing from your sword, as well as, by the sharp tip of your trident radiating mass of brightness; (by these) the sight of the asuras did not get destroyed; (is because of) the moon-rays also emitting from your face which is worth meditating upon, and which the asuras were looking at.

दुर्वृत्तवृत्तशमनं तव देवि शीलं
रूपं तथैतदविचिन्त्यमतुल्यमन्यैः ।
वीर्यं च हन्तृ हृतदेवपराक्रमाणां
वैरिष्वपि प्रकटितैव दया त्वयेत्थम् ॥२०॥

ḍurvrtta-Vrtta-ṣamanam ṭava ḍevi ṣīlam
ṟūpam ṭathai[ā-ĕ]tad-āvicintyam-ātulyam-ānyaih |
Vīryam Ca ḥantr ḥrta-ḍeva-Parākramānnām
Vairissva[u-ā]pi Prakattitai[a-ĕ]va ḍayā ṭvaye[ā-ī]ttham ||20||

The nature and form of devi destroys evil tendencies and worldly attachments: O devi, your nature is to destroy the evil tendencies of the wicked, your form similarly (which) is incomprehensible and incomparable by others (destroys the worldly tendencies of the mind), your power destroys the power of those who take away the power of the devas, and your compassion is indeed manifested even for the enemies.

केनोपमा भवतु तेऽस्य पराक्रमस्य
रूपं च शत्रुभयकार्यतिहारि कुत्र ।
चित्ते कृपा समरनिष्ठुरता च दृष्टा
त्वय्येव देवि वरदे भुवनत्रयेऽपि ॥२१॥

k͟heno[a-ū]pamā Bhavatu ṭesya Parākramasya
ṟūpam Ca ṣatru-Bhaya-k͟hārya[i-ā]tihāri k͟hutra |
Citte k͟hrpā Samara-ṇisstthuratā Ca ḍrssttā
ṭvayye[i-ĕ]va ḍevi Varade Bhuvana-ṭraye-[ā]pi ||21||

The harmony of power, beauty and compassion of devi is incomparable: What comparison exists, to compare with this power of yours which we just witnessed in the battle? where exists such beauty which instills fear in the enemies, and captivates at the same time? where can such compassion in heart be seen, and such severeness in battle at the same time? in you alone O devi, O the giver of boons, can such harmony in the three worlds be seen.

त्रैलोक्यमेतदखिलं रिपुनाशनेन
त्रातं त्वया समरमूर्धनि तेऽपि हत्वा ।
नीता दिवं रिपुगणा भयमप्यपास्तम्_
अस्माकमुन्मदसुरारिभवं नमस्ते ॥२२॥

ṭrailokyam-ĕtad-ākhilam ṟipu-ṇāśanena
ṭrātam ṭvayā Samara-ṃūrdhani ṭe-[ā]pi ḥatvā |
ṇītā ḍivam ṟipu-ġannā Bhayam-āpya[i-ā]pāstam_
āsmākam-ūnmada-Sura-āri-Bhavam ṇamaste ||22||

All the three worlds are protected by the devi: O devi all the three worlds, by the destruction of the enemies, has been protected by you; in the forefront of the battle, having been killed by you, the hosts of the enemies has been lead to heaven; and our fear indeed has been dispelled, Our fear which was born of the (battle) intoxicated enemies of the suras has now been dispelled; therefore our heart-felt salutations to you.

शूलेन पाहि नो देवि पाहि खड्गेन चाम्बिके ।
घण्टास्वनेन नः पाहि चापज्यानिस्स्वनेन च ॥२३॥

ṣūlena Pāhi ṇo ḍevi Pāhi k͟hhaddgena Ca-āmbike |
ġhannttā-Svanena ṇah Pāhi Cāpa-Jyā-ṇissvanena Ca ||23||

O devi, please protect us with your trident, sword and the sounds of your bell and bowstring: O devi, please protect us with your trident; and O Ambika, please protect us with your sword, (O Chandika) please protect us with the sound of your bell, and with the sound of the twang of your bow-string.

प्राच्यां रक्ष प्रतीच्यां च चण्डिके रक्ष दक्षिणे ।
भ्रामणेनात्मशूलस्य उत्तरस्यां तथेश्वरि ॥२४॥

Prācyām ṟakssa Pratīcyām Ca Cannddike ṟakssa ḍakssinne |
Bhrāmannena-[ā]atma-ṣūlasya ūttarasyām ṭathe[ā-īi]śvari ||24||

O devi, please protect us in all directions: O Chandika, protect us in the east and protect us in the west; and protect us in the south by whirling your trident, and in the same manner protect us in the north O Chandika.

सौम्यानि यानि रूपाणि त्रैलोक्ये विचरन्ति ते ।
यानि चात्यन्तघोराणि तै रक्षास्मांस्तथा भुवम् ॥२५॥

Saumyāni ẏāni ṟūpānni ṭrailokye Vicaranti ṭe |
ẏāni Ca-ātyanta-ġhorānni ṭai ṟakssa-āsmāns-ṭathā Bhuvam ||25||

O devi, please protect us with your gentle forms as well as wit your terrible forms: O devi, protect us with those gentle forms of yours which move about in the three worlds, as well as, protect us and the world with those exceedingly terrible forms of yours O Chandika.

खड्गशूलगदादीनि यानि चास्त्राणि तेऽम्बिके ।
करपल्लवसङ्गीनि तैरस्मान्रक्ष सर्वतः ॥२६॥

k͟hhaddga-ṣūla-ġadā-[āa]dīni ẏāni Ca-āstrānni ṭe-[ā]mbike |
k͟hara-Pallava-Sanggīni ṭair-āsmān-ṟakssa Sarvatah ||26||

O devi, please protect us from all sides with your sword, trident, mace and whichever weapons your hand has touched: O Ambika, by sword, trident, mace and whichever other weapons of yours have come in contact with your sprout-like beautiful hand, by those, protect us from all sides.

Description

This famous stuti is sung by Shakra (Indra) and the other devas in praise of Durga. This is part of Chandi path which is a text about Goddess Chandi. It is also called Durga Saptashati or 700 verses related to the Goddess Durga and
Devi Mahatmya or Glory of the Goddess. It is a part of the Markandeya Mahapurana.

Other Durga Shlokams

Shakradaya Stuti – Durga – In Sanskrit with English Transliteration, Translation and Meaning. Commentary for selected Shlokams.