Durga Ashtottara Shatanama Stotram
दुर्गा अष्टोत्तरशतनाम स्तोत्रम्
What is the Durga Ashtottara Shatanama Stotram?
Durga Ashtottara Shatanama Stotram The Durga Ashtottara Shatanama Stotram is a short Sanskrit hymn that strings together 108 names of Goddess Durga in flowing verse. Recited just before the Durga Saptashati, it opens with 'Sati Sadhvi Bhavaprita Bhavani Bhavamochani', and each name points to a form, power, or quality of the Goddess, from Mahishasuramardini who slays the buffalo-demon to Katyayani and Brahmavadini.
The Durga Ashtottara Shatanama Stotram gathers one hundred and eight names of the Goddess into a compact hymn that devotees chant before opening the Durga Saptashati. Rather than a plain list, the names are woven into shlokas so the recitation moves like a single unbroken invocation.Spoken by Shiva to the Goddess, the hymn runs from her gentlest aspects, the chaste Sati and the loving Sadhvi, through her fiercest, the slayer of Shumbha and Nishumbha, and closes with a promise: whoever recites it daily finds nothing beyond reach in the three worlds.
Durga Ashtottara Shatanama Stotram (Sanskrit & English)
Shloka 1 sets the frame (Shiva addressing the Goddess); shlokas 2 to 15 carry the 108 names; the final shlokas are the phalashruti (fruits of recitation). Tap any verse to read its meaning.
śatanāma pravakṣyāmi śṛṇuṣva kamalānane
yasya prasāda-mātreṇa durgā prītā bhavet satī
शतनाम प्रवक्ष्यामि शृणुष्व कमलानने ।
यस्य प्रसादमात्रेण दुर्गा प्रीता भवेत् सती ॥
Meaning
Shiva speaks to the Goddess, addressing her as the lotus-faced one: I will recite the hundred and eight names by whose grace alone Durga becomes pleased with her devotee. This opening verse frames the whole hymn as words spoken by the Lord himself.
oṃ satī sādhvī bhavaprītā bhavānī bhavamochanī
āryā durgā jayā cādyā trinetrā śūladhāriṇī
ॐ सती साध्वी भवप्रीता भवानी भवमोचनी ।
आर्या दुर्गा जया चाद्या त्रिनेत्रा शूलधारिणी ॥
Meaning
She is Sati the chaste and Sadhvi the devoted, fond of existence yet the one who releases us from it; consort of Bhava, the noble Arya, the hard-to-cross Durga, the ever-victorious and primordial, three-eyed and holding the trident. The litany begins with her calm, gracious faces.
pinākadhāriṇī citrā caṇḍaghaṇṭā mahātapāḥ
mano buddhir ahaṅkārā cittarūpā citā citiḥ
पिनाकधारिणी चित्रा चण्डघण्टा महातपाः ।
मनो बुद्धिरहङ्कारा चित्तरूपा चिता चितिः ॥
Meaning
She carries Shiva's Pinaka bow, is many-hued and wondrous, sounds the fierce bell of Chandaghanta, and embodies great austerity. She is mind, intellect and ego themselves, taking the very form of thought and pure awareness.
sarvamantramayī sattā satyānanda-svarūpiṇī
anantā bhāvinī bhāvyā bhavyābhavyā sadāgatiḥ
सर्वमन्त्रमयी सत्ता सत्यानन्दस्वरूपिणी ।
अनन्ता भाविनी भाव्या भव्याभव्या सदागतिः ॥
Meaning
She is made of every mantra, is pure being and the essence of truth and bliss, endless and ever-becoming. She lies beyond the auspicious and the inauspicious alike, and remains the constant refuge toward which all souls travel.
śāmbhavī devamātā ca cintā ratnapriyā sadā
sarvavidyā dakṣakanyā dakṣayajña-vināśinī
शाम्भवी देवमाता च चिन्ता रत्नप्रिया सदा ।
सर्वविद्या दक्षकन्या दक्षयज्ञविनाशिनी ॥
Meaning
Shambhavi, the mother of the gods, she is thought itself and forever fond of her jewels. She is all learning, the daughter of Daksha, and the one who dismantled Daksha's arrogant sacrifice.
aparṇā anekavarṇā ca pāṭalā pāṭalāvatī
paṭṭāmbara-paridhānā kalamañjīra-rañjinī
अपर्णा अनेकवर्णा च पाटला पाटलावती ।
पट्टाम्बरपरीधाना कलमञ्जीररञ्जिनी ॥
Meaning
Aparna, who once fasted even from fallen leaves; of countless colours; the rose-pale Patala. She is clad in fine silken garments, and her anklets ring with a sweet, delicate music.
ameya-vikramā krūrā sundarī surasundarī
vanadurgā ca mātaṅgī mataṅga-muni-pūjitā
अमेयविक्रमा क्रूरा सुन्दरी सुरसुन्दरी ।
वनदुर्गा च मातङ्गी मतङ्गमुनिपूजिता ॥
Meaning
Of immeasurable valour yet fierce when she must be, she is beautiful and the loveliest among the gods. She is Vanadurga of the wilds and Matangi, worshipped by the sage Matanga.
brāhmī māheśvarī caindrī kaumārī vaiṣṇavī tathā
cāmuṇḍā caiva vārāhī lakṣmīśca puruṣākṛtiḥ
ब्राह्मी माहेश्वरी चैन्द्री कौमारी वैष्णवी तथा ।
चामुण्डा चैव वाराही लक्ष्मीश्च पुरुषाकृतिः ॥
Meaning
She takes the shape of the mother-powers: Brahmi, Maheshvari, Aindri, Kaumari, Vaishnavi, Chamunda and Varahi. She is Lakshmi too, and she wears even a human-like form.
vimalotkarṣiṇī jñānā kriyā nityā ca buddhidā
bahulā bahula-premā sarva-vāhana-vāhanā
विमलोत्कर्षिणी ज्ञाना क्रिया नित्या च बुद्धिदा ।
बहुला बहुलप्रेमा सर्ववाहनवाहना ॥
Meaning
Spotless and lifting her devotees higher, she is knowledge and action both, ever-constant and the giver of understanding. Abundant and overflowing with love, she rides upon, and is, every mount and vehicle.
niśumbha-śumbha-hananī mahiṣāsura-mardinī
madhu-kaiṭabha-hantrī ca caṇḍa-muṇḍa-vināśinī
निशुम्भशुम्भहननी महिषासुरमर्दिनी ।
मधुकैटभहन्त्री च चण्डमुण्डविनाशिनी ॥
Meaning
Slayer of the demons Nishumbha and Shumbha, crusher of the buffalo-demon Mahisha, destroyer of Madhu and Kaitabha, and the one who put an end to Chanda and Munda. Here the hymn names her greatest victories.
sarvāsura-vināśā ca sarva-dānava-ghātinī
sarva-śāstramayī satyā sarvāstra-dhāriṇī tathā
सर्वासुरविनाशा च सर्वदानवघातिनी ।
सर्वशास्त्रमयी सत्या सर्वास्त्रधारिणी तथा ॥
Meaning
Destroyer of every asura and slayer of all danavas, she is made of all scriptures and is truth itself. She holds within her hands every kind of weapon that has ever been wielded.
aneka-śastra-hastā ca anekāstrasya dhāriṇī
kumārī caika-kanyā ca kaiśorī yuvatī yatiḥ
अनेकशस्त्रहस्ता च अनेकास्त्रस्य धारिणी ।
कुमारी चैककन्या च कैशोरी युवती यतिः ॥
Meaning
Her hands bear countless arms and missiles. She is the maiden, the one unmatched virgin, the young girl, the youthful woman and the disciplined ascetic, holding every stage of life within herself.
aprauḍhā caiva prauḍhā ca vṛddha-mātā balapradā
mahodarī mukta-keśī ghora-rūpā mahābalā
अप्रौढा चैव प्रौढा च वृद्धमाता बलप्रदा ।
महोदरी मुक्तकेशी घोररूपा महाबला ॥
Meaning
She is the unripe girl and the fully grown woman, the aged mother and the bestower of strength. She is vast of form, her hair flowing loose, terrible in aspect and immense in power.
agni-jvālā raudra-mukhī kālarātris tapasvinī
nārāyaṇī bhadrakālī viṣṇumāyā jalodarī
अग्निज्वाला रौद्रमुखी कालरात्रिस्तपस्विनी ।
नारायणी भद्रकाली विष्णुमाया जलोदरी ॥
Meaning
Flame of fire and fierce of face, she is Kalaratri, the dark night of dissolution, and the austere one. She is Narayani, the gracious Bhadrakali, the world-veiling power of Vishnu, and the one whose depths hold the waters.
śivadūtī karālī ca anantā parameśvarī
kātyāyanī ca sāvitrī pratyakṣā brahmavādinī
शिवदूती कराली च अनन्ता परमेश्वरी ।
कात्यायनी च सावित्री प्रत्यक्षा ब्रह्मवादिनी ॥
Meaning
Shiva's own messenger and the fanged Karali, she is endless and the supreme sovereign. She is Katyayani and Savitri, the one who is directly present to her devotees, and the speaker of the eternal truth of Brahman. With this the roll of names is complete.
yā idaṃ prapaṭhen nityaṃ durgā-nāma-śatāṣṭakam
nāsādhyaṃ vidyate devi triṣu lokeṣu pārvati
या इदं प्रपठेन्नित्यं दुर्गानामशताष्टकम् ।
नासाध्यं विद्यते देवि त्रिषु लोकेषु पार्वति ॥
Meaning
Whoever recites this set of one hundred and eight names of Durga every day finds nothing impossible to accomplish in any of the three worlds, O Parvati. The fruits of the hymn now begin.
dhanaṃ dhānyaṃ sutaṃ jāyāṃ hayaṃ hastinam eva ca
catur-vargaṃ tataścānte labhen muktiṃ ca śāśvatīm
धनं धान्यं सुतं जायां हयं हस्तिनमेव च ।
चतुर्वर्गं ततश्चान्ते लभेन्मुक्तिं च शाश्वतीम् ॥
Meaning
Wealth, grain, children, a worthy spouse, horses and elephants all come to the reciter, along with the four great aims of life, and, at the very end, liberation that never fades.
Phalashruti
kumārīṃ pūjayitvā tu dhyātvā devīṃ sureśvarīm
pūjayet parayā bhaktyā paṭhen nāma-śatāṣṭakam
कुमारीं पूजयित्वा तु ध्यात्वा देवीं सुरेश्वरीम् ।
पूजयेत् परया भक्त्या पठेन्नामशताष्टकम् ॥
Meaning
Having first honoured a young girl and meditated on the Goddess who rules the gods, one should worship her with the highest devotion and then recite these hundred and eight names. This closing instruction ties the recitation to sincere, attentive worship.
Meaning & Significance
The hymn is not a random string of titles. It moves in a deliberate arc. It opens with the Goddess in her gentlest and most familiar forms, Sati, Sadhvi, Bhavani, then broadens to her cosmic identity as mind, intellect, mantra and pure awareness. The middle verses gather her regional and tantric aspects, the seven mother-powers, and her forest and warrior forms.
The tenth and eleventh shlokas are the heart of her heroic side, naming the demons she has overcome: Mahisha, Shumbha and Nishumbha, Madhu and Kaitabha, Chanda and Munda. The closing name-verses return to her span across all of life, from unripe girl to aged mother, before ending in her highest identity as Brahmavadini, the voice of ultimate truth. The phalashruti then explains what daily recitation brings.
How to Chant
- Prepare – Bathe, sit facing east or north on a clean seat, and light a lamp before an image or picture of Durga.
- Invoke – Steady the breath and hold the Goddess in mind, recalling her as the ruler of the gods before you begin.
- Recite the frame – Start with the opening shloka, then move steadily into the 108 names, keeping the rhythm even and unhurried.
- Complete the names – Chant through to the fifteenth verse without breaking the flow, letting each name land clearly.
- Read the phalashruti – Finish with the closing verses on the fruits of recitation, offering the practice with genuine devotion.
- Close – Bow, offer a flower or a few grains of rice, and sit quietly for a moment before rising.
What Are the Benefits of Chanting?
Devotees turn to this hymn for both worldly steadiness and inner refuge. The traditional benefits it names include:
- Nothing beyond reach: Verse 16 promises that daily recitation leaves no worthy goal unattainable across the three worlds.
- Prosperity and family: The phalashruti names wealth, grain, children and a good household as fruits of sincere practice.
- Protection from harm: Invoking the slayer of Mahisha, Shumbha and Nishumbha is felt to guard the reciter against hostile forces.
- Removal of obstacles: As the hard-to-cross Durga, she is called on to clear difficulties from a devotee's path.
- Focus and clarity: Chanting the names as mind, intellect and awareness helps settle a scattered mind.
- The four aims and liberation: The hymn holds out both the four purusharthas and, ultimately, lasting freedom.
Who Composed This Stotram?
This stotram belongs to the family of hymns recited around the Durga Saptashati (also called the Devi Mahatmya), where the 108 names are chanted as part of the preliminary rite before the main reading begins. The verses are cast as words spoken by Shiva to the Goddess, a common frame for tantric praise hymns.
Printed editions most often carry the colophon of the Vishvasara Tantra, and the hymn circulates widely within the broader Devi Purana and Shakta practice tradition. Because it is compact, easy to memorise, and covers the full sweep of the Goddess’s forms, it remains one of the most commonly recited of all Durga hymns during Navratri.
Frequently Asked Questions
What is the Durga Ashtottara Shatanama Stotram?
It is a Sanskrit hymn that lists 108 names of Goddess Durga in verse form. It is traditionally recited just before the Durga Saptashati and opens with 'Om Sati Sadhvi Bhavaprita Bhavani Bhavamochani'.
How is this different from the Durga Ashtottara Shatanamavali?
The namavali version lists each name separately in the dative case ('Om Durgayai Namah', 'Om Shivayai Namah', and so on). This stotram weaves the same class of 108 names into flowing shlokas, so it reads as a continuous hymn rather than a name-by-name chant.
How many verses does it have?
In this recension there are 18 shlokas: one opening frame verse, fourteen verses (2 to 15) that carry the 108 names, and three closing phalashruti verses on the fruits of recitation.
When should it be recited?
It is most often chanted during Navratri and Durga Puja, on Fridays, and on Ashtami. Many recite it every morning after bathing, especially as a prelude to the Durga Saptashati.
What are the benefits of reciting it?
The hymn itself promises that daily recitation makes no worthy goal unattainable in the three worlds, and lists prosperity, family, protection, the four aims of life, and finally liberation as its fruits.
Who can recite this stotram?
Anyone may recite it with devotion. No special initiation is required. What matters most, as the closing verse notes, is sincere attention and genuine worship of the Goddess.
॥ इति दुर्गाष्टोत्तरशतनाम स्तोत्रम् ॥