Vamana Purana — Slaying of Raktabija, Shloka 62
The Slaying of Raktabīja and Niśumbha–Śumbha; the Manifestation of the Mātṛkās and the Devas’ Hymn
ब्रह्माणी त्वं मृडानी वरशिखिगमना शक्तिहस्ता कुमारी वाराही त्वं सुवक्त्रा खगपतिगमना वैष्णवी त्वं सशार्ङ्गो दुर्दृश्या नारसिंही घुरघुरितरवा त्वं तथैन्द्री सवज्रा त्वं मारी चर्ममुण्डाशवगमनरता योगिनी योगसिद्धा
brahmāṇī tvaṃ mṛḍānī varaśikhigamanā śaktihastā kumārī vārāhī tvaṃ suvaktrā khagapatigamanā vaiṣṇavī tvaṃ saśārṅgo durdṛśyā nārasiṃhī ghuraghuritaravā tvaṃ tathaindrī savajrā tvaṃ mārī carmamuṇḍāśavagamanaratā yoginī yogasiddhā
汝はブラーフマニー、汝はムリダーニー。汝はクマーリー、輝く孔雀とともに行き、手に槍を執る。汝はヴァーラーヒー、端正なる面貌を具え、汝はヴァイシュナヴィー、鳥の王とともに進み、シャールンガ弓を携える。汝は拝し難きナーラシンヒー、轟く咆哮は深く鳴り響き、また汝はアイーンドリー、金剛杵（ヴァジュラ）を持つ。汝はマーリー、馬に乗ることを喜び、皮を纏い、髑髏の鬘を飾る。汝はヨーギニー、ヨーガの成就力（シッディ）に円満なる者。
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FAQs
It clearly aligns with the Mātṛkā principle—male deities’ powers personified as goddesses (Brahmāṇī, Mṛḍānī/Māheśvarī, Kumārī, Vaiṣṇavī, Vārāhī, Nārasiṃhī, Aindrī). The inclusion of ‘Mārī’ and ‘Yoginī’ expands beyond the standard seven, indicating a wider Śākta field of fierce and yogic manifestations.
In Purāṇic stuti, vāhana (mount) and āyudha (weapon) function as compact identifiers of divine power-lines and roles. They also signal the Goddess as the operational energy (śakti) behind each deity’s cosmic function—war, protection, sovereignty, and the destruction of adharma.
It marks a fierce, liminal protective form: one who confronts impurity, death, and terror directly and thereby neutralizes them. Such imagery is typical of apotropaic Devi forms invoked for warding off calamities (including disease) and for safeguarding sacred space and pilgrims.