The Shri Durga Argala Stotram, a revered hymn from the Devi Mahatmyam (also known as the Durgā Saptashati), is dedicated to Goddess Durga as the embodiment of supreme strength, victory, and protection. In our Sri Amit Ray 114 Chakra System, there are 10 types of chakra blockages in human mind-body-spirit systems. There are several techniques to remove these blockages. Chanting Shri Durga Argala Stotram is one of them.
In this article, we explore Shri Durga Argala Stotram, its origins, complete text with meanings, inner significances, recitation procedures (vidhi), ideal timings, Dasha Ripu and the 10 asuras, benefits, lyrics, and frequently asked questions.
This sacred stotram is not merely a prayer but a spiritual invocation that channels divine energies of protection, prosperity, will-power, confidence, abundance, and inner resilience. Every verse pulses with life-changing energy, empowering devotees to surmount challenges, foster determination, and draw in worldly success alongside profound enlightenment. Recitation of this hymn is believed to bring blessings of health, confidence, and the radiant joy that arises from the grace of the Divine Mother.
Introduction
The Shri Durga Argala Stotram is a powerful Vedic hymn dedicated to Goddess Durga, the embodiment of divine feminine creative and protective energy (Shakti). Comprising 27 verses, this stotram is recited to invoke the Goddess’s blessings for removing obstacles, achieving victory, and attaining prosperity. It is an integral part of the Durga Saptashati (also known as Devi Mahatmyam or Chandi Path), a sacred text that glorifies Durga’s triumphs over demonic forces. Reciting this stotram is believed to unlock spiritual and material benefits, making it a favorite among devotees during festivals like Navratri.
In this article, we explore its origins, complete text with meanings, inner significances, recitation procedures (vidhi), ideal timings, benefits, lyrics, and frequently asked questions.
Origins
The Argala Stotram originates from the Markandeya Purana, specifically within the Durga Saptashati section. It was narrated by the sage Markandeya to his disciples, extolling the greatness of Devi Durga in 27 inspiring verses.
The word “Argala” means “obstacle” or “bolt,” symbolizing the removal of barriers that hinder spiritual progress. This stotram celebrates Durga’s victories over demons such as Madhu-Kaitabha, Mahishasura, Shumbha-Nishumbha, and others, representing the conquest of inner vices like fear, ego, anger, and ignorance. It is traditionally recited as a preparatory prayer before the full Devi Mahatmyam to enhance its efficacy.
Sage Markandeya, a realized rishi, encoded profound mantra-yantra wisdom in this hymn, making it a tool for liberation and divine protection.
Inner Significances: Conquering Enemies and Invoking Victories
The Argala Stotram serves as a subtle battlefield in mantra form, where each verse invokes Devi’s grace to remove classes of asuras—representing both outer enemies and inner psychological enemies. This esoteric layer transforms the hymn into a tool for inner purification, conquering vices that hinder spiritual growth. The ten core Asuras from Devi Mahatmyam are: Madhu-Kaitabha, Mahishasura, Dhumralochana, Chanda-Munda, Raktabija, Shumbha-Nishumbha, and Durgama. Below are the symbolic interpretations of the key demons mentioned or alluded to in the stotram:
- Madhu–Kaitabha → Ignorance & desire (early verses): These demons emerge from Vishnu’s ears, symbolizing tamas (ignorance, inertia) and rajas (desire, passion). Their slaying represents overcoming fundamental delusions that cloud creation and self-awareness.
- Mahishāsura → Arrogance, inertia (verses 3–4, 13): The buffalo-demon embodies brute force, ego, and arrogance, along with laziness and inertia. Devi’s victory signifies the triumph over pride and self-importance that obstruct dharma and progress.
- Chanda–Munda → Superficiality, vanity, distraction (5, 9, 12, 21): Chanda (fierce) and Munda (bald/headless) represent violent thoughts, superficiality, vanity, and mental distractions. Their destruction invokes clarity and focus, eliminating ego-driven diversions.
- Raktabīja → Repetitive cravings, toxic habits (6, 10, 11, 19, 21): This demon’s blood spawns duplicates, symbolizing endless desires, repetitive cravings, and toxic habits that multiply unchecked. Kali’s intervention highlights the need to uproot these at their source for liberation.
- Dhumralochana → Delusion, anxiety (8, 18): The “smoke-eyed” demon signifies clouded vision, delusion, and anxiety that obscure truth. Slaying him restores clear perception and calm amidst chaos.
- Shumbha–Nishumbha → Ego, insecurity, jealousy (7, 14, 15, 22, 25): These brothers embody the core ego (asmita), self-conceit, insecurity, and jealousy. Their defeat marks the dissolution of the false self, leading to unity with the divine.
- Durgama → Forgetfulness of Dharma (17, 24): From other Puranic tales, Durgamasura represents obstacles to knowledge and forgetfulness of dharma, causing spiritual drought. Invoking Devi here restores wisdom and ethical living.
- Arunasura → False pride (20): Symbolizing false pride and illusion, this demon’s reference underscores the need to humble the ego through devotion to the four-armed Goddess.
Through these invocations, the stotram facilitates a profound inner transformation, aligning the devotee with Shakti’s purifying energy.
Text and Meaning
Below is the complete text of the Argala Stotram in Sanskrit, IAST transliteration, and detailed meaning explanations for each verse.
Introductory Invocation
ॐ अस्य श्रीअर्गलास्तोत्रमन्त्रस्य विष्णुर्ऋषिः, अनुष्टुप् छन्दः, श्री महालक्ष्मीर्देवता, श्री जगदम्बाप्रीतये सप्तशतीपाठाङ्गत्वेन जपे विनियोगः॥
Oṃ asya śrīargalāstotramantrasya viṣṇurṛṣiḥ, anuṣṭup chandaḥ, śrī mahālakṣmīrdevatā, śrī jagadambāprītaye saptaśatīpāṭhāṅgatvena jape viniyogaḥ ||
This verse is the sankalpa (intention) for the Argala Stotram mantra. It declares that the rishi (sage) of this hymn is Vishnu, the meter is Anushtup, and the presiding deity is Shri Mahalakshmi. The purpose of chanting is to please Shri Jagadamba (the Mother of the Universe) as a preparatory component of the Durga Saptashati recitation, setting the spiritual intent for the practice.
Verse 1
ॐ जय त्वं देवि चामुण्डे जय भूतापहारिणि । जय सर्वगते देवि कालरात्रि नमोऽस्तु ते ॥ १ ॥
Jaya Tvaṃ Devi Cāmuṇḍe Jaya Bhūtāpahāriṇi | Jaya Sarvagate Devi Kālarātri Namo’stu Te ||1||
This verse invokes victory to Goddess Chamunda, who slays the demons of passion and anger. She is praised as the remover of all worldly miseries and afflictions, the all-pervasive divine presence in every being, and as Kalaratri, the dark night symbolizing the dissolution of time and ignorance. The devotee offers obeisance, seeking her protection and grace to overcome inner and outer obstacles.
Verse 2
जयन्ती मङ्गला काली भद्रकाली कपालिनी । दुर्गा शिवा क्षमा धात्री स्वाहा स्वधा नमोऽस्तु ते ॥ २ ॥
Jayantī Maṅgalā Kālī Bhadrakālī Kapālinī | Durgā Śivā Kṣamā Dhātrī Svāhā Svadhā Namo’stu Te ||2||
Here, the Goddess is addressed through her various forms: Jayanti (ever-victorious), Mangala (auspicious bestower), Kali (beyond time), Bhadrakali (controller of life and death), Kapalini (wearer of skull garland symbolizing transcendence over ego), Durga (remover of difficulties), Shiva (ever-auspicious consort of Shiva), Kshama (embodiment of forgiveness), Dhatri (supporter of all beings), Swaha (receiver of offerings to gods), and Svadha (receiver of offerings to ancestors). The verse offers obeisance, recognizing her as the ultimate divine energy sustaining the universe.
Verse 3
मधुकैटभविध्वंसि विधातृ वरदे नमः । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ ३ ॥
Madhukaiṭabhavidhvaṃsi Vidhātṛ Varade Namaḥ | Rūpaṃ Dehi Jayaṃ Dehi Yaśo Dehi Dviṣo Jahi ||3||
Obeisance to the Goddess who destroyed the demons Madhu and Kaitabha (symbolizing excess and deficiency or tamas and rajas), thereby granting boons and protection to Brahma, the creator. The refrain requests her to bestow spiritual beauty (inner radiance), victory (over ignorance), glory (divine fame), and to destroy inner enemies like lust, anger, and greed.
Verse 4
महिषासुरनिर्नाशि भक्तानां सुखदे नमः । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ ४ ॥
Mahiṣāsuranirnāśi Bhaktānāṃ Sukhade Namaḥ | Rūpaṃ Dehi Jayaṃ Dehi Yaśo Dehi Dviṣo Jahi ||4||
Obeisance to the destroyer of the buffalo-demon Mahishasura (representing brute force and ego), who brings immense joy and happiness to her devotees. The repeated plea is for spiritual form/beauty, triumph over obstacles, lasting glory, and annihilation of internal adversaries that hinder spiritual progress.
Verse 5
धूम्रनेत्रवधे देवि धर्मकामार्थदायिनि । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ ५ ॥
Dhūmranetravadhe Devi Dharmakāmārthadāyini | Rūpaṃ Dehi Jayaṃ Dehi Yaśo Dehi Dviṣo Jahi ||5||
Obeisance to the slayer of Dhumralochana (the smoke-eyed demon, symbolizing clouded vision or delusion), who bestows dharma (righteousness), kama (desires), and artha (wealth/prosperity) upon her followers. The devotee seeks her grace for inner beauty, victory in life’s battles, spiritual glory, and the elimination of hostile forces within.
Verse 6
रक्तबीजवधे देवि चण्डमुण्डविनाशिनि । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ ६ ॥
Raktabījavadhe Devi Caṇḍamuṇḍavināśini | Rūpaṃ Dehi Jayaṃ Dehi Yaśo Dehi Dviṣo Jahi ||6||
Obeisance to the Goddess who slew Raktabija (the demon whose blood drops created more demons, symbolizing multiplying desires) and destroyed Chanda and Munda (fierce demons representing passion and anger). The refrain implores her to grant spiritual form, success, renown, and to vanquish inner demons.
Verse 7
निशुम्भशुम्भनिर्नाशि त्रैलोक्यशुभदे नमः । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ ७ ॥
Niśumbhaśumbhanirnāśi Trailokyaśubhade Namaḥ | Rūpaṃ Dehi Jayaṃ Dehi Yaśo Dehi Dviṣo Jahi ||7||
Obeisance to the destroyer of Nishumbha and Shumbha (demons embodying ego and self-conceit), who bestows auspiciousness across the three worlds (physical, astral, causal). The prayer asks for divine beauty, victory, glory, and the destruction of all enmity, both external and internal.
Verse 8
वन्दिताङ्घ्रियुगे देवि सर्वसौभाग्यदायिनि । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ ८ ॥
Vanditāṅghriyuge Devi Sarvasaubhāgyadāyini | Rūpaṃ Dehi Jayaṃ Dehi Yaśo Dehi Dviṣo Jahi ||8||
Obeisance to the Goddess whose pair of feet are worshipped by all, bestowing complete good fortune and prosperity. The devotee beseeches her for spiritual radiance, triumph, fame, and the eradication of foes, emphasizing her role as the source of all blessings.
Verse 9
अचिन्त्यरूपचरिते सर्वशत्रुविनाशिनि । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ ९ ॥
Acintyarūpacarite Sarvaśatruvināśini | Rūpaṃ Dehi Jayaṃ Dehi Yaśo Dehi Dviṣo Jahi ||9||
Obeisance to the one with inconceivable form and deeds, who annihilates all enemies and obstacles. This verse highlights her transcendent nature, requesting spiritual beauty, victory, glory, and the destruction of inner hostilities like ignorance and negativity.
Verse 10
नतेभ्यः सर्वदा भक्त्या चापर्णे दुरितापहे । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ १० ॥
Natebhyaḥ Sarvadā Bhaktyā Cāparṇe Duritāpahe | Rūpaṃ Dehi Jayaṃ Dehi Yaśo Dehi Dviṣo Jahi ||10||
To those who bow with eternal devotion, O Chaparna (another name for Durga, remover of sins), you dispel all afflictions and misdeeds. The plea is for granting form, victory, welfare, and destroying all forms of hostility.
Verse 11
स्तुवद्भ्यो भक्तिपूर्वं त्वां चण्डिके व्याधिनाशिनि । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ ११ ॥
Stuvadbhyo Bhaktipūrvaṃ Tvāṃ Caṇḍike Vyādhināśini | Rūpaṃ Dehi Jayaṃ Dehi Yaśo Dehi Dviṣo Jahi ||11||
For those who praise you with pure devotion, O Chandika, you destroy all diseases and ailments (physical and spiritual). The devotee seeks beauty, victory, glory, and the elimination of enemies.
Verse 12
चण्डिके सततं युद्धे जयन्ति पापनाशिनि । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ १२ ॥
Caṇḍike Satataṃ Yuddhe Jayanti Pāpanāśini | Rūpaṃ Dehi Jayaṃ Dehi Yaśo Dehi Dviṣo Jahi ||12||
O Chandika, ever victorious in battles, you destroy all sins. This verse praises her eternal triumph and requests spiritual beauty, success, renown, and the vanquishing of inner foes.
Verse 13
देहि सौभाग्यमारोग्यं देहि देवि परं सुखम् । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ १३ ॥
Dehi Saubhāgyamārogyaṃ Dehi Devi Paraṃ Sukham | Rūpaṃ Dehi Jayaṃ Dehi Yaśo Dehi Dviṣo Jahi ||13||
O Goddess, grant good fortune, health, and supreme happiness. The refrain continues the plea for form, victory, glory, and destruction of hostility, emphasizing her as the source of ultimate well-being.
Verse 14
विधेहि देवि कल्याणं विधेहि विपुलां श्रियम् । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ १४ ॥
Vidhehi Devi Kalyāṇaṃ Vidhehi Vipulāṃ Śriyam | Rūpaṃ Dehi Jayaṃ Dehi Yaśo Dehi Dviṣo Jahi ||14||
O Goddess, bestow welfare and abundant prosperity (spiritual and material). The devotee implores for beauty, victory, glory, and the annihilation of enemies.
Verse 15
विधेहि द्विषतां नाशं विधेहि बलमुच्चकैः । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ १५ ॥
Vidhehi Dviṣatāṃ Nāśaṃ Vidhehi Balamuccakaiḥ | Rūpaṃ Dehi Jayaṃ Dehi Yaśo Dehi Dviṣo Jahi ||15||
Grant the destruction of enemies and supreme strength. This verse seeks her power to overcome adversities, along with spiritual form, triumph, fame, and elimination of inner disruptions.
Verse 16
सुरासुरशिरोरत्ननिघृष्टचरणेऽम्बिके । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ १६ ॥
Surāsuraśiroratnanighṛṣṭacaraṇe’mbike | Rūpaṃ Dehi Jayaṃ Dehi Yaśo Dehi Dviṣo Jahi ||16||
O Ambika, whose feet are touched by the jeweled heads of gods and demons in surrender. The prayer is for granting form, victory, welfare, and destroying all hostility, symbolizing her supreme authority.
Verse 17
विद्यावन्तं यशस्वन्तं लक्ष्मीवन्तञ्च मां कुरु । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ १७ ॥
Vidyāvantaṃ Yaśasvantaṃ Lakṣmīvantañca Māṃ Kuru | Rūpaṃ Dehi Jayaṃ Dehi Yaśo Dehi Dviṣo Jahi ||17||
Make me endowed with knowledge, glory, and the qualities of Lakshmi (prosperity and beauty). The refrain requests spiritual beauty, victory, glory, and destruction of enemies.
Verse 18
देवि प्रचण्डदोर्दण्डदैत्यदर्पनिषूदिनि । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ १८ ॥
Devi Pracaṇḍadordaṇḍadaityadarpaniṣūdini | Rūpaṃ Dehi Jayaṃ Dehi Yaśo Dehi Dviṣo Jahi ||18||
O Goddess, destroyer of the pride of fierce, powerful demons with your mighty arms. This praises her warrior aspect, seeking beauty, victory, glory, and elimination of inner pride and negativity.
Verse 19
प्रचण्डदैत्यदर्पघ्ने चण्डिके प्रणताय मे । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ १९ ॥
Pracaṇḍadaityadarpaghne Caṇḍike Praṇatāya Me | Rūpaṃ Dehi Jayaṃ Dehi Yaśo Dehi Dviṣo Jahi ||19||
O Chandika, who crushes the arrogance of intense demons, to you I bow. The devotee, seeking shelter, asks for form, victory, welfare, and destruction of hostility.
Verse 20
चतुर्भुजे चतुर्वक्त्रसंस्तुते परमेश्वरि । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ २० ॥
Caturbhuje Caturvaktrasaṃstute Parameśvari | Rūpaṃ Dehi Jayaṃ Dehi Yaśo Dehi Dviṣo Jahi ||20||
O four-armed Supreme Goddess, praised by the four-faced Brahma. This verse honors her as admired by the creator, requesting beauty, victory, glory, and enemy destruction.
Verse 21
कृष्णेन संस्तुते देवि शश्वद्भक्त्या सदाम्बिके । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ २१ ॥
Kṛṣṇena Saṃstute Devi Śaśvdbhaktyā Sadāmbike | Rūpaṃ Dehi Jayaṃ Dehi Yaśo Dehi Dviṣo Jahi ||21||
O Ambika, eternally praised by Krishna with unwavering devotion. The prayer acknowledges her as worshipped by Vishnu’s incarnation, seeking spiritual gifts and protection.
Verse 22
हिमाचलसुतानाथसंस्तुते परमेश्वरि । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ २२ ॥
Himācalasutānāthasaṃstute Parameśvari | Rūpaṃ Dehi Jayaṃ Dehi Yaśo Dehi Dviṣo Jahi ||22||
O Supreme Goddess, praised by Shiva (lord of Parvati, daughter of Himalaya). This highlights her as honored by Shiva, imploring for beauty, victory, glory, and enemy annihilation.
Verse 23
इन्द्राणीपतिसद्भावपूजिते परमेश्वरि । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ २३ ॥
Indrāṇīpatisadbhāvapūjite Parameśvari | Rūpaṃ Dehi Jayaṃ Dehi Yaśo Dehi Dviṣo Jahi ||23||
O Supreme Goddess, worshipped with true devotion by Indra (consort of Indrani). The verse recognizes her as revered by the king of gods, seeking divine blessings and protection.
Verse 24
देवि भक्तजनोद्दामदत्तानन्दोदयेऽम्बिके । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ २४ ॥
Devi Bhaktajanoddāmadattānandodaye’mbike | Rūpaṃ Dehi Jayaṃ Dehi Yaśo Dehi Dviṣo Jahi ||24||
O Ambika, who bestows overflowing joy and bliss to devoted followers. This praises her as the uplifter of devotees, requesting form, victory, glory, and destruction of foes.
Verse 25
भार्यां मनोरमां देहि मनोवृत्तानुसारिणीम् । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ २५ ॥
Bhāryāṃ Manoramāṃ Dehi Manovṛttānusāriṇīm | Rūpaṃ Dehi Jayaṃ Dehi Yaśo Dehi Dviṣo Jahi ||25||
Grant a beautiful spouse who aligns with one’s mind and nature (symbolizing harmony in life or union with divine consciousness). The refrain continues the plea for spiritual gifts.
Verse 26
तारिणि दुर्गसंसारसागरस्याचलोद्भवे । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ २६ ॥
Tāriṇi Durgasaṃsārasāgarasyācalodbhave | Rūpaṃ Dehi Jayaṃ Dehi Yaśo Dehi Dviṣo Jahi ||26||
O Tarini (ferry across), born of the immovable mountain, who carries devotees across the difficult ocean of worldly existence. This invokes her as the liberator, seeking beauty, victory, glory, and enemy destruction.
Verse 27
इदं स्तोत्रं पठित्वा तु महास्तोत्रं पठेन्नरः । सप्तशतीं समाराध्य वरमाप्नोति दुर्लभम् ॥ २७ ॥
Idaṃ Stotraṃ Paṭhitvā Tu Mahāstotraṃ Paṭhennaraḥ | Saptaśatīṃ Samārādhya Varamāpnoti Durlabham ||27||
One who recites this stotra and then the great hymn (Devi Mahatmyam or Chandi Path) while worshipping the SaptaShati attains rare and difficult boons. This concluding verse emphasizes the efficacy of the Argala Stotram as a preparatory prayer for deeper devotion and fulfillment of desires.
Removal of 10 Inner Enemies (Ripus)
The Argala Stotram serves as a subtle battlefield in mantra form, where each verse invokes Devi’s grace to remove classes of asuras—representing both outer enemies and inner psychological demons. In Hindu philosophy, the Shad-Ripu (six enemies of the mind: Kāma, Krodha, Lobha, Moha, Mada, Mātsarya) and the expanded Dasha-Ripu (adding Rāga, Dveṣa, Bhaya, Ahaṅkāra) symbolize internal vices that obstruct spiritual liberation. Below is a detailed mapping of the Asuras mentioned in the stotram to these inner enemies, enhancing the meditative depth of recitation.
Shad-Ripu and the Six Primary Demons
- Kāma (lust/craving): Raktabija (his multiplying blood symbolizes endless desires and cravings that perpetuate attachment), Madhu-Kaitabha (representing rajas/tamas, the passion and desire fueling creation’s duality).
- Krodha (anger): Chanda-Munda (Chanda’s ferocity embodies violent rage, Munda’s distorted intellect fuels anger), Asura hordes/Shumbha’s armies (collective fury and aggression in Devi Mahatmyam battles).
- Lobha (greed): Raktabija (greed for self-perpetuation through replicating forms), Durgama (from Devi Bhagavata Purana, causing spiritual drought by hoarding knowledge/wealth).
- Moha (delusion): Madhu-Kaitabha (ignorance and delusion at creation’s root, clouding self-awareness), Dhumralochana (smoke-eyed, symbolizing clouded perception and illusion).
- Mada (pride): Mahishasura (buffalo-demon representing brute ego and arrogance), Shumbha (core ahamkara/ego as the final adversary), Arunasura (false pride obstructing devotion).
- Mātsarya (jealousy/envy): Nishumbha (mamakara/possessiveness leading to envy), Chanda-Munda (envy through dualistic rivalry and superficiality).
Dasha-Ripu and the 10 Demons
Building on the Shad-Ripu, the expanded Dasha-Ripu includes four additional vices, often found in broader spiritual traditions:
- Rāga (attachment): Raktabija (attachment to self-replicating identity and desires), Chanda (passionate attachment to violence and aggression), Nishumbha (mamakara as possessive attachment).
- Dveṣa (hatred): Shumbha (hatred stemming from ego-defense), Asura hordes (hateful collective forces), Chanda (aversion through violent tendencies).
- Bhaya (fear): Dhumralochana (fear from obscured, deluded perception), Nishumbha (insecurity tied to possessiveness, linked to fear as one of eight bondages).
- Ahaṅkāra (ego/selfishness): Shumbha (core ego/ahamkara as the ultimate adversary), Mahishasura (selfish brute force and arrogance), Arunasura (egoistic false pride).
These mappings highlight the Devi Mahatmyam’s allegorical role in inner purification, where Durga’s victories guide devotees beyond these Ripus toward enlightenment. Reciting the Argala Stotram with focus on these symbols deepens its transformative power, aligning the devotee with Shakti’s purifying energy.
Vidhi (Recitation Procedure)
The Argala Stotram is typically recited as part of a larger ritual, but it can also be chanted independently. Here is a step-by-step vidhi:
- Preparation: Choose a clean, sacred space. Take a bath and wear clean clothes. Sit facing east or north.
- Invocation: Light a lamp (diya) and incense (dhoop). Offer flowers and fruits to Goddess Durga.
- Preliminary Prayers: Begin with a prayer to Lord Ganesha for obstacle removal, followed by one mala (108 repetitions) of “Om Bhairavaya Namah” and then the Durga mantra.
- Trayangam Method: For full efficacy, recite in sequence: Devi Kavacham (armor), Argala Stotram (bolt), and Devi Keelakam (pin), followed by the Navakshari Mantra (“Om Aim Hreem Kleem Chamundayai Vicche”).
- Recitation: Chant the 27 verses with devotion. It is advisable to get initiated by a Guru for advanced practices.
- Conclusion: End with Aarti and prasad distribution.
- Navangam Method (Advanced): Includes nine stotrams like Devi Nyasa, Avahana, etc., before the main path.
Note: Women can recite it, including all the verses, as it symbolizes harmony.
Argala Stotram Lyrics
श्री दुर्गा अर्गला स्तोत्रम्
ॐ अस्य श्रीअर्गलास्तोत्रमन्त्रस्य विष्णुर्ऋषिः,
अनुष्टुप् छन्दः, श्री महालक्ष्मीर्देवता,
श्री जगदम्बाप्रीतये सप्तशतीपाठाङ्गत्वेन जपे विनियोगः॥
ॐ नमश्चण्डिकायै ।
मार्कण्डेय उवाच ।
ॐ जय त्वं देवि चामुण्डे जय भूतापहारिणि ।
जय सर्वगते देवि कालरात्रि नमोऽस्तु ते ॥ १ ॥
जयन्ती मङ्गला काली भद्रकाली कपालिनी ।
दुर्गा शिवा क्षमा धात्री स्वाहा स्वधा नमोऽस्तु ते ॥ २ ॥
मधुकैटभविध्वंसि विधातृ वरदे नमः ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ ३ ॥
महिषासुरनिर्नाशि भक्तानां सुखदे नमः ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ ४ ॥
धूम्रनेत्रवधे देवि धर्मकामार्थदायिनि ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ ५ ॥
रक्तबीजवधे देवि चण्डमुण्डविनाशिनि ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ ६ ॥
निशुम्भशुम्भनिर्नाशि त्रैलोक्यशुभदे नमः ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ ७ ॥
वन्दिताङ्घ्रियुगे देवि सर्वसौभाग्यदायिनि ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ ८ ॥
अचिन्त्यरूपचरिते सर्वशत्रुविनाशिनि ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ ९ ॥
नतेभ्यः सर्वदा भक्त्या चापर्णे दुरितापहे ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ १० ॥
स्तुवद्भ्यो भक्तिपूर्वं त्वां चण्डिके व्याधिनाशिनि ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ ११ ॥
चण्डिके सततं युद्धे जयन्ति पापनाशिनि ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ १२ ॥
देहि सौभाग्यमारोग्यं देहि देवि परं सुखम् ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ १३ ॥
विधेहि देवि कल्याणं विधेहि विपुलां श्रियम् ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ १४ ॥
विधेहि द्विषतां नाशं विधेहि बलमुच्चकैः ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ १५ ॥
सुरासुरशिरोरत्ननिघृष्टचरणेऽम्बिके ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ १६ ॥
विद्यावन्तं यशस्वन्तं लक्ष्मीवन्तञ्च मां कुरु ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ १७ ॥
देवि प्रचण्डदोर्दण्डदैत्यदर्पनिषूदिनि ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ १८ ॥
प्रचण्डदैत्यदर्पघ्ने चण्डिके प्रणताय मे ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ १९ ॥
चतुर्भुजे चतुर्वक्त्रसंस्तुते परमेश्वरि ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ २० ॥
कृष्णेन संस्तुते देवि शश्वद्भक्त्या सदाम्बिके ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ २१ ॥
हिमाचलसुतानाथसंस्तुते परमेश्वरि ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ २२ ॥
इन्द्राणीपतिसद्भावपूजिते परमेश्वरि ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ २३ ॥
देवि भक्तजनोद्दामदत्तानन्दोदयेऽम्बिके ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ २४ ॥
भार्यां मनोरमां देहि मनोवृत्तानुसारिणीम् ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ २५ ॥
तारिणि दुर्गसंसारसागरस्याचलोद्भवे ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ २६ ॥
इदं स्तोत्रम् पठित्वा तु महास्तोत्रम् पठेन्नरः ।
सप्तशतीं समाराध्य वरमाप्नोति दुर्लभम् ॥ २७ ॥
इति श्रीमार्कण्डेयपुराणे अर्गला स्तोत्रम् ।
Timings
The best times to chant the Argala Stotram are during auspicious periods to maximize its spiritual impact:
- Brahma Muhurta: Early morning hours before sunrise (around 4-6 AM), considered highly fruitful.
- Morning and Evening: Up to 9 AM in the morning or during twilight (sandhya).
- Pradosha Kaal: 1.5 hours before and after sunset, ideal for Devi worship.
- Special Occasions: During Navratri, Durga Puja, or any Tuesday/Friday (days dedicated to Durga). It can be recited daily or on auspicious tithis.
Avoid chanting during inauspicious times like Rahu Kaal or when unclean.
Benefits
Regular recitation of the Argala Stotram yields numerous spiritual, mental, and material benefits:
- Removes obstacles and grants success in endeavors.
- Provides protection, strength, and divine energy.
- Brings mental peace, balance, and resolution of life’s problems.
- Attracts wealth, prosperity, and abundance.
- Promotes health, fitness, and a clever mind.
- Enhances victory in all areas of life and fulfills desires.
- Strengthens devotion and leads to spiritual liberation.
It is especially beneficial during tough times for overcoming difficulties.
FAQ
- What is the Argala Stotram?
- A hymn from the Durga Saptashati praising Goddess Durga’s victories and seeking her blessings to remove obstacles.
- Who can recite it?
- Anyone, regardless of gender, age, or caste. Women can recite it fully.
- Do I need initiation?
- Preferable for full benefits, especially if chanting with Navarna Mantra.
- What is the best time to chant?
- Brahma Muhurta (early morning) or during Navratri.
- Can I recite only the Argala Stotram without the full Saptashati?
- Yes, it can be chanted independently for daily devotion.
- What are the benefits?
- Obstacle removal, prosperity, health, and spiritual growth.
Conclusion
The Shri Durga Argala Stotram is more than a prayer—it’s a spiritual tool for empowerment and transformation. By reciting it with faith and understanding its inner significances, devotees can invoke Durga’s grace to conquer life’s challenges and inner vices. Incorporate it into your daily routine for lasting peace and prosperity. Jai Mata Di!