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Sri Devi Bhagavatam (Devi Puranam) Skanda 5 (Book 5) chapters 1 to 35
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Vyasadev
Praneetha
Devi Bhagavatam
Skanda 5
(Book 5)
Chapter I
On the
superiority of Rudra over Visnu
1-5. The Risis said :– “The great legendary
story, the life of S’rî Krisna, supremely divine, destructive of all sins, has
been narrated by you, O Sûta! But, O Blessed One! You, though highly
intelligent, have dwelt on it not at a great length; hence many doubts are
cropping up in our minds. A very difficult tapasyâ was performed by Vâsudeva
the part incarnate of Visnu, who had to go to forest to worship S’iva. Next, it
has been known that the Devî Pârvatî, the part incarnate of the Great Mother,
the Mother of the universe, the Supreme, and Perfect offered boons to S’rî
Krisna. How did it then come to pass that S’rî Krisna, being himself the God,
had to worship Pârvatî and Mahâdeva? Is it that S’rî Krisna was inferior to
Mahâdeva and Pârvatî? This is our doubt.”
6-7. Sûta spoke :– “Hear then, the reasons, O
noble Risis! that I heard from Vyâsa; I will now sing before you those
meritorious deeds S’rî Krisnâ.” The son of Parîksit, the intelligent Janamejaya
had also the same doubts that you now have, when he heard the story before from
Vyâsa; and he asked the same questions that you now ask.”
8-11. Janamejaya said :– “O son of Bhagavatî!
I have heard from you much about the Supreme Goddess, the Highest Cause; still
the doubts are not leaving me. O Fortunate One! Krisna the Deva of the Devas,
the Visnu incarnate, worshipped Sambhû and had to perform dire penances; this
is my great wonder! He is the soul of all the Jîvas, the One Ruler and Lord of this
world and He is able to confer all the Siddhis; how is it, then, that the Lord
Hari had to perform very difficult asceticism like an ordinary mortal. He who
is able to create this universe, moving and non-moving, He who is able to
preserve and destroy it, why did He practise such a terrible penance.”
12-54. Vyâsa said :– “True it has been said
by you that Vâsudeva the Janârdana, is the destroyer of the Daityas and He is
able to create and preserve the Devas and do all other acts for them. But the
Great Lord assumed a human body; therefore he had to perform his duties like a
man and observe the Varna
and Âs’rama Dharmas pertaining to human beings. Respecting the elderly persons,
worshipping the spiritual teachers, doing service to the Brahmânas, adoring and
propitiating the Devas, feeling sorrow at times of sorrow, feeling pleasure at
times of happiness, feeling dejection or expressing censure or scandal, or
having sexual intercourse with women, in other words, to feel lust, anger,
greediness and other passions when their proper time arises. All these are
natural to all human beings; how can, then, S’rî Krisna though intrinsically of
pure qualities, become Nirguna (devoid of human qualities) when he assumed a
human body which is Saguna, i.e., with qualities. O Ruler of men! The
extinction of the Yâdava race by the curse of Gândhârî, the daughter of Subala,
and the curse of a Brâhmin, Krisna’s leaving his human coil, the stealing away
of his wives, the robbing of their wealth on the way by the dacoits of the
Âvîra tribe, Arjuna’s becoming powerless to hurl any weapons on those dacoits,
Krisna’s not knowing anything about the stealing away of Pradyumna and
Aniruddha from his Dvârkâ palace, these all correspond verily to exertions and
failings appropriate to human bodies. Again the Risi Nârâyana is the part
incarnate of Visnu, and Vâsudeva is the part incarnate of the Risi Nârâyana;
hence what wonder is there, if Vâsudeva be seen to adore and propitiate S’iva?
S’iva is the God of gods; and He is the Lord of all the causal bodies that
exist; in the state of Susupti (deep sleep). In this respect, S’iva is the
creator of Visnu and Visnu worships Him in this light. Râma, Krisna and others
are all part incarnations of Visnu; so there is no wonder if they worship S’iva.
The letter A is Bhagvân Brahmâ ; the letter “U” is Bhagvân Hari; the letter “M”
is Bhagvân Rudra and the half letter m is Mahes’varî, the Supreme Mother of the
universe. The sages, therefore, consider Visnu superior to Brahmâ; they again
consider Rudra superior to Visnu and Mâhes’varî (Turîya State)
again superior to Rudra. The speciality of the half letter is that it can never
be uttered; it is the symbol of the Eternal Devî. In all the S’âstras,
therefore, the superiority of the Devî is established. Visnu is superior to
Brahmâ; Rudra is superior to Visnu. Therefore no doubt can arise in Krisna’s
worshipping S’iva. It is through the will of S’iva that a second Rudra
originated from the forehead of Brahmâ to offer boons to him (i. e., to
Brahmâ). This second Rudra is venerable and entitled to all worship; what to
speak of the First Rudra? O King! It is through the proximity of the Devî that
the importance and superiority of S’iva is thus established. Thus the
incarnations of Hari arise in yugas after yugas through the intervention of the
Yoga
Mâyâ; so there is no need to discuss on this
point. Why to Achyuta alone, to Brahmâ and S’iva also She gives troubles for
getting involved into incarnations, She the Yoga Mâyâ who is indirectly, with
the twinklings of Her eyes, creating, preserving and destroying this universe.
It is the Yoga Mâyâ that caused Krisna to be transferred from his lying-in
chamber to the village Vraja and then protected him in the house of the cowherd
Nanda; afterwards took him to Mathurâ for the destruction of Kamsa, whence he
was led again out of Jarâsandha’s fear to the city Dvârkâ. It is She that
created from Her Ownself the eight Nâikâs (the leading mistresses) and also
sixteen thousand and fifty women for the pleasure and enjoyment of Krisna
Bhagwân, the incarnation of Ananta (Visnu Bhagavân); thus Krisna Bhagavân was
made completely subservient to them just like a perfect slave. When a young
woman, though she is alone, can bind a man down by the network of Mâyâ, like
strong iron chain, what wonder is there that the sixteen thousand and fifty
women would make Krisna play in their hands like a S’uka bird and make him an
instrument to serve any purpose that they liked. S’rî Krisna got himself so
much under the control of Satyabhâmâ that He went gladly under her commands to
Indra’s heavens to get the Pârijâta flowers. There he had to fight with Indra
and subsequently stole away the Pârijâta tree and gave it to Satyabhâmâ as a
very valuable ornament to be kept in her room. Behold! The same Krisna, by His
own prowess, defeated S’is’upâla and others for the preservation of religion
and then stole away Rukminî, the daughter of Bhîma and afterwards married her
as his legal wife; where is the rule, then observed that it is a sin to take
away another’s wife? Thus all embodied beings get themselves subdued by
Ahamkâra and do acts, good or bad, confounded and deluded by the network of
Moha that always drags one down below. From the Mûlâ Prakriti are born Brahmâ,
Visnu, and Hara and from the Tâmasic Ahamkâra of Prakriti is created this whole
cosmos, moving and non-moving. The lotus-born Brahmâ becomes free when he is
free from Ahamkâra; otherwise He becomes engaged in this world affairs. When
freed from this Ahamkâra, all the Jîvas become free; and their houses, wealth,
wives, sons and brothers are quite powerless to tie them down; but when bound
by Ahamkâra, the Jîvas come under their control. O king! This Ahamkâra is the
cause bondage to all the beings; “I am the doer, this work is done by my power;
or this I will do myself” thinking thus, the embodied beings fall themselves
under this bondage. An earthen pot cannot be made without earth; no effects can
be visible without a cause; consequently Visnu is preserving this universe,
because of this Ahamkâra (imposed on
him by Prakriti). The human beings are always
drowned in their cares and anxieties simply because they are bound by this
Ahamkâra; when they become free from this Ahamkâra, their cares and anxieties
at once vanish. Moha (delusion) comes out of Ahamkâra; world and the enjoyments
thereof come out of Moha; otherwise how can it be accounted for, that Hari and
others, the mine of all good and auspiciousness, take their several
incarnations in various wombs? Neither Moha nor this world comes to those that
are bereft of Ahamkâra. Men are of three kinds, Sâttvic, Râjasic, and Tâmasic;
O king! Brahmâ, Visnu and S’iva are sprung respectively from the Râjasic,
Sâttvic, and Tâmasic Ahamkâras. In these three, the three Ahamkâras are always
to be found, so the Munis, that have realised the Real Essence, declare. They
are all bound by this Ahamkâra; there is no doubt in this. The Pundits of dull
intellect, and deluded by Mâyâ declare that Visnu takes various incarnations
out of his own free will; for when it is seen that men of even inferior
intellects do not entertain any desire to enter into the wombs, painful and
terrible; how will Visnu, then, the Holder of the discus, like to come into
this womb! The slayer of Madhu, the Vaisnavas say, entered all at once into the
wombs of Kaus’alyâ and Devakî, full of faeces and other dirty things, of His
own free will. But you must think out what happiness can Madhusûdana, quitting
his Vaikuntha Heavens, attain in this womb, full of so many troubles, and where
arise, like poisons, hundreds of cares and thoughts to torment an individual!
Especially when it is seen that human beings perform asceticism, sacrifice
Yajñas and do various charities, that they would avoid thus entering in wombs,
which is very painful and terrible. How can Bhagavân Visnu be called
independent? If so, He would never have yielded to enter into various wombs.
Therefore, O king! Know this that this whole universe is under the control of
Yoga Mâyâ; the Devas, men, birds, what more everything from Brahmâ down to a
blade of grass are all under the control of Yoga Mâyâ. Brahmâ, Visnu and Hara
all are bound by the rope of Her Mâyâ. So they roam easily by Her Mâyâ from
womb to womb like a spider.
Here ends the First Chapter of the Fifth Book
on the superiority of Rûdra over Visnu in the Mahâ Purânam of S’rîmad Devî
Bhâgavatam by Maharsi Veda Vyâsa, consisting of eighteen thousand verses.
Chapter II
On the birth of Dânava Mahisa
1-2. The king said :– “Lord! You have
described fully the glory of the Mahâ Mayâ Yoges’varî; now describe Her Life
and Character; I am very eager to hear them. This whole universe, moving and
nonmoving, has been created by Mahes’varî; who is there that desires not to
hear Her Glory!”
3-7. Vyâsa spoke :– O king! You are very
intelligent; I will describe in detail all this to you; whoever does not
describe Her Glory to the peaceful and faithful, is certainly low-minded? In
days of yore, a terrible battle ensued between the Devas and Dânava forces on
this earth when Mahisâsura was the Ruler of this world. O king! Mahisâsura went
to the mountain of Sumeru and performed a very severe and excellent tapasyâ,
wonderful even to the gods. O king! Meditating on his Ista Devatâ (the deity
for his worship) in his heart, elapsed full ten thousand years, when Brahmâ the
Grandfather of all the Lokas, was pleased with him. The fourfaced Brahmâ,
arrived there on his vehicle the swan, asked Mahisâsura “O One of virtuous
soul! Ask from me what is your desired object; I will grant thee boon.”
8. Mahisa said :– “O Lord, Lotus-eyed! I want
to become immortal! therefore O Thou, the Grandfather of the Devas! Dost thou
do for me so that I have no fear of death.”
9-11. Brahmâ said :– “O Mahisa! Birth must be
followed by death, and death must be followed by birth; this is the eternal law
of nature. Then know this as certain that when one is born, one must die; and
when one dies, one will be born. O Lord of the Dânavas! What more to say than
this, that high mountains, vast oceans, and all the beings will die when time
will come. O Ruler of the earth! You are virtuous; therefore ask any other boon
than this immortality; I will grant that to you.”
12-13. Mahisa said :– “O Grand Sire! Grant,
then, that no Deva, Dânava, nor human being of the male sex can cause my death.
There is none among women who can cause my death. Therefore, O Lotus-eyed! Let
woman be the cause of my death; how can women slay me! The are too weak to kill
me!”
14. Brahmâ said :– “O Lord of the Dânavas!
Your death will certainly occur, at any time, through a woman; O Highly
Fortunate One! No man will be able to cause your death.”
15. Vyâsa said :– Thus granting him the boon,
Brahmâ went to his own abode; the lord of the Dânavas, too, returned to his
place, very glad.
16. The king said :– “O Bhagavân! Whose son
was this powerful Mahisâsura; how his birth took place? and why, too, did he
get a body of a buffalo?”
17-26. Vyâsa said :– O king! Rambha and
Karambha were the two sons of Danu; these two Dânavas were far famed in this
world for their pre-eminence. O king! They had no issues; hence, desirous of
issues, they went to the sacred banks of the Indus
(Pañcha Nada) and there performed severe asceticism for long years. Karambha
got himself submerged in water and thus began his severe tapasyâ; while the
other, Rambha, had recourse to a juicy peepul tree (haunted by Yakshinîs) and
there began to worship Fire. Rambha remained, engaged in worshipping the Five
Fires; knowing this, Indra, the Lord of S’achî, was pained and hurried thither,
being very anxious. Going to Pañcha Nada, Indra assumed the form of a crocodile
and caught hold of the legs of the wicked Karambha and killed him. Hearing of
the death of his brother, Rambha got very much enraged and wishing to offer his
own head as an oblation to the Fire, he wanted to cut off his own head; he,
being infuriated, held the hairs of his head by his left hand, and, catching
hold of a good axe, by his right hand, was on the point of cutting it, when the
Fire gave him knowledge, desisted him from this act and spoke thus :– You are
stupid; why have you desired to cut off your own head; killing one’s ownself is
a great sin; and there is no means of deliverance from this sin. Why are you
then ready to execute it? Do not seek your death now; what end will that serve
you? Rather ask boons from me; thus you will get your welfare.
27-31. Vyâsa said :– O king! Hearing thus the
sweet words of Fire, Rambha quitted the hold of his hairs and said :– O Lord of
the Devas! If thou art pleased, grant my desired boon that a son be born unto me,
who will destroy the forces of my enemy and who will conquer the three worlds.
And that son be invincible in every way by the Devas, Dânavas and men, very
powerful, assuming forms at will, and respected by all. The Fire said :– O
highly Fortunate! You will get your son, as you desire; therefore desist now
from your attempting suicide. O highly fortunate Rambha! With any female of
whichever species, you will co-habit, you will get a son, more powerful than
you; there is no doubt in this.
32-50. Vyâsa said :– O king! Hearing thus the
sweet words of the Fire as desired, Rambha, the chief of the Dânavas, went,
surrounded by Yaksas, to a beautiful place, adorned with picturesque sceneries;
when one lovely she-buffalo, who was very maddened with passion, fell to the
sight of Rambha. And he desired to have sexual intercourse with her, in
preference to other women. The she-buffallo, too, gladly yielded to his purpose
and Rambha had sexual intercourse with her, impelled as it were by the destiny.
The she-buffalo became pregnant with his semen virile. The Dânava, too, carried
the she-buffalo, his dear wife, to Pâtâla (the lower regions) for her
protection. On one occasion, another buffalo got excited and wanted to fall
upon the she-buffalo. The Dânava was also ready to kill him. The Dânava came
hurriedly and struck the buffalo for the safety of his wife; whereon the
excited buffalo attacked him with his horns. The buffalo struck him so
violently with his sharp horns that Rambha fell down senseless all on a sudden
and finally died. Seeing her husband dead, the she-buffalo quickly fled away in
distress and, with terror, she quickly went to the peepul tree and took refuge
under the Yaksas. But that buffalo, excited very much and maddened with vigour,
ran in pursuit of her, desiring intercourse with her. On seeing the miserable
plight of the weeping she-buffalo, distressed with fear, and seeing the buffalo
in pursuit of her, the Yaksas assembled to protect her. A terrible fight ensued
between the buffalo and the Yaksas, when the buffalo, shot with arrows by them,
fell down and died. Rambha was very much liked by the Yaksas; so they cremated
his dead body for its purification. The she-buffalo, seeing her husband laid in
the funeral pyre, expressed her desire to enter also into that fire. The Yaksas
resisted; but that chaste wife quickly entered into the burning fire along with
her husband. When the she-buffalo died, the powerful Mahisa rose from his
mother’s womb from the midst of the funeral pyre; Rambha, too, emerged from the
fire in another form out of his affection towards his son. Rambha was known as
Raktavîja after he had changed his form. His son was thus born as a very
powerful Dânava and became famous by the name of Mahisa. The chief Dânavas
installed Mahisa on the throne. O king! The very powerful Raktavîja and the
Dânava Mahisa, thus took their births and became invincible of the Devas,
Dânavas and human beings. O king! I have now described to you the birth of the
highsouled Dânava Mahisa and his getting the boon, all in detail.
Here ends the Second Chapter of the Fifth
Book on the birth of Mahisa Dânava in the Devî Bhâgavatam, the Mahâpurânam
composed of 18,000 verses by Maharsi Veda Vyâsa.
Chapter III
On the Daitya armies getting ready
1-14. Vyâsa said :– The very powerful Asura
Mahisa, puffed up with vanity on his getting the boon, obtained sovereignty and
brought the whole world under his control! He, being the paramount power, began
to protect the sea-girt earth acquired by the power of his own arms, over which
he had the sole sovereignty, there being no other rival king nor any cause of
the slightest fear. His Commander-in-Chief was then the very powerful Chiksura,
maddened with pride; and Tâmra was in charge of the Royal Treasury, guarded by
many soldiers. There were, then, many generals Asilomâ, Vidâla, Udarka,
Vâskala, Trinetra, Kâla, Bandhaka and others, very proud, and each in charge of
his own corps respectively and occupying this sea-girt earth. O king! The
powerful kings that reigned before were made subservient and tributary; and
those, that fought valiantly befitting the Ksattriya line, were slain by
Mahisa. The Brâhmanas over the earth became subservient to Mahisa and gave
their Yajña offerings to him. When that Mahisâsura got the sole sovereign sway
of this world, he, proud of his boons, desired to conquer the Heavens. Then
Mahisa, the Lord of the Daityas, desirous to send an envoy to Indra, the Lord
of S’achî, instantly called for the messenger and spoke to him thus :– Go, O
hero! O valiant one! to Heaven. Act as my messenger and tell Indra fearlessly
thus :– “O thousand-eyed one! Quit the Heavens; go anywhere you like, or offer
your service to the high-souled Mahisa! He is the lord; and if you take refuge
unto him, he will certainly protect you. Therefore, O Lord of S’achî, better
seek the protection of Mahisa. If, O Balasûdana! Not willing, wield your Vajra
at once; we know your powers; you were, in days of yore, conquered by our
ancestors. O chief of the Sûras! You are the paramour of Ahalyâ; your strength
is well known, give battle or go anywhere you like.”
15-21. Vyâsa said :– Hearing the messenger’s
words, Indra became very indignant and laughed and said :– I did not know, O
you stupid, that you were maddened with vanity; I will shortly give medicines
for your master’s disease. Now I will extirpate him by the roots; wise persons
do not slay messengers; I therefore let you go. Better go and tell him what I
say :– “Son of a buffalo! If you are willing to fight, better come and do not
delay. O Enemy of horse! (Buffaloes and horses are always at war with each
other) Your strength is well known to me; you are a grass eater and your
appearance is stupid, idiotic; out of your horns I will make a good bow. You
depend on your horns for your strength;
that I well know. You are clever in striking
with your horns; you don’t know anything about warfare; therefore I will out
off your both the weapons and render you powerless. You are very much puffed up
with vanity due to that.”
22. Vyâsa said :– Indra having spoken thus,
the messenger quickly returned to his haughty master Mahisa and saluting, spoke
:–
23-28. The messenger said :– Indra counts you
not even a fig, as he is surrounded by his Deva forces and considers himself
quite sufficient. It ought one’s servant to speak true and pleasant before
one’s master; how can I utter the words before my master, that are spoken by
that brute Indra. Whereas the well known maxim reigns in my mind withal that I
am your well-wishing servant and I ought to speak truth before you, my master,
and that truth is to be pleasant to hear also. If pleasant words I speak only,
then I fail in my duty; at the same time, harsh words ought not to be spoken by
me, your sincere well-wisher. My Lord! The cruel poison-like words that come
from the mouth of an enemy, how can I, a servant of yours, utter those harsh
sayings! O Lord of the Earth! I will never be able to utter those rude sayings
that Indra has spoken.
29-53. Vyâsa said :– Hearing the messenger’s
words full of meaning the grass-eater Mahisa Dânava got very angry and,
waggling his tail behind his back, passed urine; then his eyes reddened with
anger, he called the Dânavas before him and said :–O Dânavas! The Lord of the
Devas is firmly resolved on battle; therefore collect your forces; we will have
to conquer that devil, the chief of the Sûras. Who can stand for him a my rival
here! If hundreds and thousands of warriors like Indra come I do not fear any
of them at all; O Dânavas, we will thoroughly put a end to him. His heroism is
before those only that are peaceful and quiet before the ascetics that have
become lean and thin by the penances; he is licentious and can only seduce
other’s wives by craftiness and arts. He is a thorough rogue and hypocrite,
vicious and faultfinding; otherwise why does he put obstacles before others,
depending for his strength only on the beauties of the Apsarâs or heavenly
prostitutes. He is treacherous to his very core; therefore he, being afraid at
the very outset, took oaths, and entered into agreement with the high-souled
Namuchi; afterwards, when his time turned favourable, that villain broke his
treaty and treacherously killed him. Again the powerful Visnu is a thorough
master of treachery and hypocrisy, the mine in taking oaths and can only show
his vanity and is expert in that. He can assume many forms at will by his Magic
power. For these very reasons Visnu had to take the form of a boar and
kill Hiranyâksa; and again he had to take up
a man-lion form to kill Hiranya Kas’îpu. O Dânavas! Never shall I surrender
myself to Visnu, for I never place my trust in the words or deeds of Visnu and
his Devas. What can Indra or Visnu do against me, when the most powerful Rudra
is not able to fight against me in the battle-field! I will instantly defeat
Indra, Varuna, Yama, Kuvera, Fire, Sun and Moon and get possession of their
Heavens. On our conquering the Devas, we all shall get our share of Yajñas and
we along with other Dânavas drink the Soma juice and enjoy ourselves in Heaven.
O Dânavas! I have got the boon; what do I now care for the Devas. My death is
not from men too. What can a woman do to me? O my emissaries! Call without any
delay the chief Dânavas from the nether regions and the mountains and make them
my generals? O Dânavas! I can alone conquer all the Devas; only to make the war
arrangements look nice, that I am taking you to defeat them. There is no fear
of mine from the Devas, consequent on the boon conferred on me. I will kill
them by my hoofs and horns. I am not to be killed by Suras, Asuras, as men; therefore
get yourselves ready to conquer the Devas. O Dânavas! After conquering the
Heavens we will be garlanded with Pârijâta wreaths and we will enjoy the Deva
women in the Nandana
Garden. We will drink the
milk of the heavenly milching cow (the cow that yields all desires) and,
intoxicated with the heavenly drinks, we will hear and see the music and
singing the dancing of the Gandarbhas there. You will all be served there with
various bottles of wine by Urvasî, Menakâ, Rambhâ, Ghritâchî, Tillottamâ, Pramadvarâ
Mahâsenâ, Mira Kesî, Madotkatâ, Viprachitti and others. Then be all ready at
once for this auspicious occasion to march to Heavens and fight there with the
Suras. And be pleased to call that pure-souled Muni S’ukrâchârya, the son of
Bhrigu and the Guru of the Daityas and worship him and tell him to perform
sacrificial ceremonies for the safety and victory of the Dânavas. O king! Thus,
ordering the chief Dânavas, the wicked Mahisa went to his abode, with gladness.
Here ends the Third Chapter of the Fifth Book
on the Daitya armies getting ready in S’rî Mad Devî Bhâgavatam, the Mahâpurânam
by Maharsi Vedavyâsa of 18,000 verses.
Chapter IV
On the war counsels given by Indra
1-17. Vyâsa said :– O King! The messenger of
the Dânavas having departed, Indra, the lord of the Devas, Yama, Vâyu, Varuna,
and Kuvera and other Devas, called an assembly and addressed thus :– O Devas!
the most powerful Mahisa, the son of Rambha, is now the king of the Dânavas; he
is particularly expert in hundreds of Mâyâs (magic) and has become haughty on
the strength of his boon. O Devas! Mahisa has sent his messenger; he wants to
take possession of the heaven; he came down to me and spoke thus :– “O Indra!
Quit your this heaven and go any where you like, or be ready to pay your homage
to the highsouled Mahisâsura, the Lord of the Dânavas. The Dânava Chief never
becomes angry with his opponent who becomes submissive like a servant; if you
surrender and serve him, he will, out of mercy, grant an allowance to you. O
Lord of the Devas! If this does not like you, then collect your forces and be
ready for fight; no sooner I return, the Lord of the Dânavas will come here at
once ready to give battle to you.” Thus saying, the messenger of that wicked
Dânava departed. Now what are we to do? O Devas! Think on that. O Devas! Even a
weak enemy is not to be overlooked by a powerful opponent, especially when the
enemy is powerful by his own powers and is ever energetic, never is he to be
overlooked. It is always incumbent on us to make our efforts, as best as we
can, both by our body and mind as far as lies in our power; the result, victory
or defeat depends entirely on Fate. It is useless to make treaty with a
deceitful and dishonest person; we therefore never should make treaty with this
person; you are all honest; that Dânava is dishonest; therefore ponder and
ponder deeply and ponder again; do you that which is proper. It is not
advisable to go out at once for fight when we are unaware of our enemy’s
strength; let us therefore send spies truthful, honest, motiveless, quick, to
ascertain their strength, those who can easily enter amongst our enemies and
yet who have no relation, nor any interest with them. The arrangements of their
forces, their movements, their numbers, they will ascertain correctly who are
their generals, what is their number and what is their strength, they will
thoroughly examine and return here quickly. First, we will ascertain the
strength of the forces of our opposite party and then we will decide at once
whether we will start for battle or seek protection within forts. Wise persons
always consider before they act; any act done rashly leads in all respects to
many troubles, and anything done after mature prejudgments leads to happiness;
so the wise do. The Dânavas are all one in their heart and mind; therefore it
is not advisable, in any way to apply the principle of Bheda (sowing principles
of discord). Let our spies go there, ascertain their strength, return and
inform us; we will then judge what principle is proper and apply to the expert
Dânavas. Any act done contrary to policy and expediency will undoubtedly
produce effects contrary in every way just like a medicine which we have not
tried already.
18-22. Vyâsa said :– O King! Thus counselling
with the Devas; Indra sent expert spies to ascertain the true state of affairs.
The spies, too, went into the abode of the Daityas, with no delay and made
their searches thoroughly into every nook and corner and returned and told
Indra all the strength of the Dânava forces. Indra was very much startled to
know, then, of their arrangements. He immediately bade all the Devas be ready
for battle and called for his High priest Brihaspati, expert in giving advices
and began to consult with him how to carry on the warfare with that indomitable
enemy, the Lord of the Asuras. On Bhihaspati, the best and famous of the Angirâ
family, taking his excellent seat.
23-25. Indra thus said :– “O Guru of the
Devas! O Learned! Please say what are we to do now in this critical juncture?
You are omniscient; to-day you are our guide. The Demon Mahîsa has become very
powerful, very haughty; surrounded by Dânavas he is now coming to fight with
us. You are expert in mantras; find out the remedy for us. S’ukrâchârya is the
remover of all obstacles on their side; and that you are our safe guard is well
known to us.”
26. Vyâsa said :– Hearing these words of
Indra, Brihaspati, who is always ready to effect the Deva’s purposes, thought
intently on the subject, said very shortly thus :–
27-51. Brihaspati spoke :– O Lord of the
Devas! O Venerable One! Be peaceful; have patience; when a difficulty comes,
one should not, all on a sudden, lose one’s patience. O Chief of the Immortals!
Victory or defeat is completely under the control of destiny: therefore
intelligent ones should always be patient. O S’atakratu! What will unavoidably
be done must come to pass; knowing this as certain, one would always be an
enthusiast and exert one’s powers. Everything is guided by Fate. Knowing this,
the Munis devote themselves at all times solely filled with energy in their
meditation and Yoga practices for their final liberation. Therefore, to show
one’s energy, according to the rules of the daily practices, ought to be
indispensably done; and one should not repel or feel pleasure on failure or
success; for that is under Fate. Success sometimes comes without the exercise
of one’s own powers, as seen in cases of the lame and the blind; and that is
not the reason why one should be very glad. The embodied beings are all under
Daiva (Fate); therefore even if success be not attained, though one’s own
powers are exercised thoroughly, no one is to blame for that. O Lord of the
Suras! What to say of forces, Mantras, or advices, what of chariots or weapons,
nothing to lead to success; It is Daiva, and only Daiva that makes one
successful. This whole universe is under Daiva; it is, therefore, that we see
powerful persons suffering pains, and weak ones getting happiness; the
intelligent ones sleeping without any food and fools enjoying merrily; distressed
persons getting victory and powerful ones suffering defeats; what cares, then
ought one to entertain in this. O Lord of the Suras! Whatever is inevitable to
come to pass, be it success or failure, one will lead one’s energies to that
end; therefore one needs to consider beforehand whether one’s energies will be
successful or not. In times of distress, one sees distress too much and in
times of pleasure, one seeks pleasure too much; one’s self, therefore one
should not surrender to one’s enemies, pleasure and pain. Pain and suffering is
not felt so much in patience as is felt when impatient; therefore one must
practise patience when pain or pleasure comes. Indeed it is very difficult to
bear oneself up in distress or happiness; therefore wise persons try not to let
these feelings crop up at all from the very beginning. “I am always full,
undiminishable, I am beyond these Prâkritic qualities. Who is there to suffer?
What is suffering?” Thus one ought to think at that moment. I am beyond the
twenty-four Tattvas; what pleasure or pain can, then, arise to me? Hunger and
thirst are the Dharma of Prâna; pain and insensibility is the Dharma of mind,
age and death belong to this physical body. I am free from these six diseases;
I am S’iva. Grief and delusion are the qualities of this body what then do I
care for them? “I” am not the qualities of the body nor “I” am the soul
pertaining to that. I am beyond the seven transfigurations, changes, e. g.,
Mahat, etc., I am beyond this Prakriti, Nature, and beyond the sixteen changes
wrought out by Prakriti; I am therefore eternally happy, I am beyond Prakriti
and its transformation, then why am I to suffer pain always? O Lord of the
Suras! Think on these and be without any passion. O S’atakratu! This attachment
is the root of all miseries and non-attachment is the source of all happiness;
non-attachment therefore, is the chief means of the extirpation of all your
troubles. Lord of S’achi! Nothing can be happier than contentment. In case you
find it difficult to practise dispassion, apply, then, discrimination and think
of Fate, that what comes inevitably to pass. O Lord of the Suras! Actions
already done cannot die out without their effects being enjoyed. O Best of the
Suras! Let all your intelligence be brought to action, let all the Devas lend
their helping hands to you; what is inevitable must come to pass; what then can
you care for your happiness or pain? O King! Happiness is felt for the
expiation of good deeds and pain is felt for the expiation of bad deeds;
therefore wise persons get thoroughly delighted when their punya ends. O King!
Judge and hold a council to-day; then try your best. But what is unavoidable
will come to pass, even if you try your best.
Here ends the Fourth Chapter of the Fifth
Book on the counsels given by Indra in the Mâhâ Purânam S’rî Mad Devî
Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa.
Chapter V
On the defeat of the Dânava forces of Mahisa
1-6. Vyâsa said :– The thousand eyed Indra,
hearing this, again asked to Brihaspati that he would make preparations for war
against Mahisâsura. Without effort kingdoms are not attained; no – nor
happiness, nor fame, nor anything; those who are weak, they extol
effortlessness; but the powerful never praise that. Knowledge is the ornament
of the ascetics and contentment is the ornament of the Brâhmanas; but those who
desire lordship over powers, effort and prowess to destroy one’s enemies are
their excellent ornaments. O Muni! I will kill this Mahisâsura by my heroism as
I had, of old, destroyed Vritra, Namuchi and Balâsura. You are the Deva Guru;
therefore you and my thunderbolt are my strength. The immortal Hari and Hara
also will help me in this. O Guru! Preserver of my honour and prestige! Now
recite the mantras calculated to remove all the obstacles towards my victory.
I, too, am making preparations and raising up my own forces to wage up war
against that Dânava Mahisa.
7-13. Vyâsa said :– On hearing Indra’s words,
Brihaspati smiled and said “O Lord of the Devas! I see you are bent on fight. I
will neither stimulate you to fight nor shall I make you desist from the
purpose. The issue is doubtful. There may be defeat or there may be victory. O
Lord of S’achî! You are not to blame at all in this matter; what is written in
the Book of Fate will come to pass, be it victory or defeat. I am not aware of
the future in this respect. O Child! You know already what an amount of
suffering I had to endure in times gone by when my wife had been stolen. O
Destroyer of the enemies! My wife had been stolen by Moon who turned out my
enemy; living in my stage of an householder I was put to all sort of miseries,
deprived of all my happiness. O Lord of the Suras! I am renowned in all the
worlds as a man of much wisdom and intelligence. Where then was my
intelligence, when Moon carried away, perforce, my wife. O Lord of the Suras!
To my mind, the success or failure depends entirely on destiny; yet intelligent
ones should always resort to efforts and be energetic.
14-17. Vyâsa said :– O King! On hearing the
words of Brihaspati, pregnant with truth, Indra went with him to Brahmâ, took
his refuge and saluting him said :– O Grand Sire! The Dânava is collecting a
big army, and wants to conquer and take possession of the Heavens. All the
other Dânavas have enrolled themselves in the list of his army; they are eager
to fight and they are all very powerful and skilled in arts of warfare. I am
therefore very afraid and have come to you. You know everything; please help me
in this matter.
18-20. Brahmâ said :– We all will go today to
the Mount Kailâs’a and take S’ankara with us and
go to Visnu. There all the Devas, assembled, will hold a council and consider
the time and place, when it will be settled whether it is proper or not to
fight. For one who dares to do any act without considering one’s strength and
without any judgment, certainly courts his own downfall.
21-35. Vyâsa said :– O King! Hearing this,
Indra with the other Lokâpalas and Devas, headed by Brahmâ, went to Kailâs’â.
Then they came to S’ankara and sang vedic hymns to him. Mahes’vara became very
much pleased and they taking Him went to Vaikuntha, the abode of Visnu. Indra
saluted Visnu and sang hymns to him, and told him about his errand thus :–
“Mahisa has become very haughty on account of the favour bestowed on him and
therefore we are very afraid (and therefore ask your help to relieve us from
this danger).” Visnu, then, hearing the cause of fear, told them :– “We all
will fight and kill that Demon.” Vyâsa said :–O king! Thus settling the
question, Brahmâ, Visnu, and Hari and Indra and the other Devas riding on their
own Vâhanas (means of conveyance) respectively dispersed. While Brahmâ on his
vehicle Swan, Visnu on his Garuda, S’ankara on his Bull, Indra on his elephant
Airâvata, Kârtika on his peacock, and Yama, the god of death on his Vâhana, the
Buffalo, were on the point of going with the other Deva forces, the army of the
Dânava Mahisa met them on their way, all fully equipped with arms and weapons.
A dreadful fight then ensued between the Devas and the Dânavas.
Arrows, axes, Prâsas, Musalas (clubs),
Paras’us (pick axes), Gadâs (clubs), Pattis’as, S’ûlas (tridents), chakras
(discus) S’akti (weapons), Tomaras, Mudgaras, Bhindipâlas, Lângalas, and
various other deadly weapons appeared on the scenes with which they fought against
one another. The Commander-in-Chief of Mahisa, the very powerful Chiksura, shot
five sharp arrows at Indra. The ever-ready and light-handed Indra too, with his
arrows cut off all of them and struck at his heart heavily with his
Ardhachandra (half moon) arrow. The Commander-in-Chief, struck by this arrow
fell senseless on the back of his elephant. Indra, then struck the trunk of the
elephant with his Vajra (thunderbolt); the elephant then severely struck with
the Vajra fled away into the Dânava’s forces. The Lord of the Dânavas seeing
this, got very angry and addressed the general Vidâla “O Hero! You are very
powerful; go then and kill first that haughty Indra; then kill Varuna and other
Devas and come back to me.”
36-57. Vyâsa said :– The very powerful Asura
Vidâla, on receiving the order came up at once to Indra, mounted on a very
furious elephant. Seeing him coming, Vâsava shot at him angrily with very
terrible and most powerful arrows that looked like deadly snakes. But the
Demon, too, out off those arrows at once with his excellent arrows and quickly
shot at Vâsava fifty arrows, sharpened on stones. Indra cut off all those and,
being infuriated, shot again sharp deadly serpent-like arrows at him, and
cutting off again all his enemies’ arrows by arrows discharged from his bow,
struck the elephant’s trunk with his Gadâ (club). The elephant, being thus
struck on his head, cried aloud in a distressed tone and being afraid turned
back, thus killing the Dânava forces as he fled away. The general Vidâla, seeing
the elephant fleeing away from the battle-field, mounted on a beautiful chariot
and instantly appeared before the Devas to fight with them. Seeing the Dânava
coming again on a chariot, Indra shot at him sharp arrows after arrows like
venomous snakes. The powerful Dânava, too, infuriated hurled at him terrible
arrows; then a sharp conflict ensued between Vâsava and the Dânava. Finding the
Dânava powerful, Vâsava’s senses were confounded with anger; he then took his
son Jayanta before him and began to fight. Jayanta stretched his bow tight and
shot at the breast of the Dânava swelled with pride, five sharp arrows with his
full strength. Thus shot at by the network of arrows, the Dânava fell
unconscious on the chariot; the charioteer then fled away with his chariot from
the battle-field. Thus on the Dânava Vidâla becoming unconscious and being
taken away from the field, the Dunduvis (drums) of the Devas were resounded and
great acclamations of “Victory to the Devas” were heard. The Devas were very
glad and sounded hymns before Indra; the Gandarbhas began to sing and the
Apsarâs began to dance. O king! Hearing the loud acclamations of victory to the
Devas, Mahisa became very angry and ordered the Dânava Tâmra, the destroyer of
enemy’s pride, to go to the battle-field. Tâmra appeared in the battle, and,
coming face to face with many Deva warriors, hurled on them showers of arrows.
Varuna appeared with his Pâs’a weapon and Yama, mounted on his buffalo,
appeared with his Danda (staff). A terrible fight then ensued between the Devas
and Dânavas and the weapons, arrows, axes, Musalas, S’aktis and Paras’us
glittered in the fields. Yama raising his Danda with his hands struck at Tâmra;
but the powerful Tâmra, though severely struck, was not at all moved and
remained firm in his place in the field. On the other hand Tâmra, violently
drawing his bow, hurled a mass of sharp arrows at Indra and the other Devas.
The Devas got angry and shot at the Dânava multitudes of divine arrows
sharpened on stone, and frequently called aloud “Wait, wait.” The Dânava Tâmra
thus shot at by the arrows of the Devas, fell unconscious in the battle-field;
the Dânava forces got afraid and a cry of universal consternation and distress
arose.
Here ends the Fifth Chapter of the Fifth
Skandha on the defeat of the Dânava forces of Mahisa in the Mâhâpurânam S’rî
Mad Devî Bhâgavatam of 18,000 verses.
Chapter VI
On the Deva Dânava fight
1-8. Vyâsa said :– O King! On the Daitya
Tâmra becoming unconscious Mahisa became very angry and, raising his Gadâ (club),
came up before the Devas and said :– “Devas! O Ye powerless like crows; wait;
with one stroke of Gadâ, I will kill you.” Thus saying, the powerful Mahisa
swelled with pride, seeing Indra before him mounted on his elephant instantly
struck him on his arms. Indra, again lost no time, and struck violently with
his thunderbolt and cut the Dânava’s Gadâ into pieces, and came up very close,
wanting to strike at him. Mahisa, too, becoming very angry took up his lustrous
sword and came to Indra to attack him with this weapon. A fight then occurred
between the two, terrible to all the Lokas and wonderful to the Munis, where
various weapons were showered from both the sides. The Demon Mahisa spread then
his S’âmvarî Mâyâ, destructive to all the worlds and fascinating to the Munis.
Hundreds and hundreds of powerful
buffalo-like appearances resembling Mahisa became, then, visible on the
battle-field; they all began to kill the Deva forces with weapons in their
hands.
9-14. Seeing this magic of the Dânava, Indra
became thunderstruck and very much confounded with terror. Varuna, Kuvera, the
Lord of wealth, Yama, Fire, Moon, Sun, and other Devas all fled with terror.
Indra then, being surrounded by the network of magic, began to call Brahmâ,
Visnu and Mahes’a in his mind. At the instant when they were called in mind,
Brahmâ, Visnu and Mahes’a riding on respective conveyances Swan, Garuda, and
Bull, came up there with best weapons in their hands for Indra’s protection.
Visnu seeing the play of that fascinating magic hurled his bright discus,
Sudars’an; and caused the magic to vanish at once. Seeing the three, the
Creator, the Preserver, and the Destroyer, the Dânava Mahisa came up there with
his Parigha (a club tipped with iron) weapon, desirous to fight with them.
15-16. Then the general Chiksura, Ugrâsya,
Ugravîrya, Asilomâ, Trinetra, Vâskala, Andhaka and other warriors came up to
fight.
17-23. Those Proud Dânavas, clad in armour
and mounted on chariots with bows in their hands besieged the Devas, like a
tiger attacking an heifer. Then those Dânavas swelled with pride began to
shower on arrows after arrows; the Devas, too, began to do the same, desiring
to extirpate them.The General Andhaka, coming up to Hari, drew his bow with
great force up to his ear and shot at him five sharp arrows tipped with poison.
Vâsudeva, the Destroyer of the enemies, cut off those arrows no sooner they
came up before him; and He shot at the Dânavas five arrows. Then Hari and the
Dânava struck each other with various weapons and arrows, swords, discus,
Musala, clubs, S’akti, and Paras’u. Here, on the other hand, the fight lasted
for fifty days between Mahes’a versus Andhaka; and it was a very close
conflict, causing horripilation. Thus severe fights ensued between Vâskala and
Indra, Mahisa and Rudra, Trinetra and Yama, Mahâ Hanu and Kuvera, Asilomâ and
Varuna.
24-39. The Dânava Mahisa struck Garuda, the
conveyance of Hari, with his club; Garuda, being very much distressed with the
blow, sat down, gasping. Visnu then comforted the powerful Garuda, the son of
Vinatâ and made him calm and quiet. Wanting to kill Andhaka, Janârdana became
infuriated, and, drawing his bow made of horn, call S’ârnga, shot at him arrows
after arrows. The Dânava cut off all those arrows to pieces with his own mass
of arrows. Then, becoming very angry, he shot fifty sharp arrows at Hari.
Vâsudeva quickly made all those arrows useless
and hurled Sudars’ana Chakra with thousand
spokes on the Dânava with great violence. Andhaka thwarted this with his own
discus and shouted aloud with such a great force that all the Devas became
confused and confounded. Visnu’s Chakra being baffled, the Devas became
distressed with grief and the Dânavas got elated. Seeing the Devas thus
grieved, Visnu held aloft his Kaumodakî Gadâ (club) and came hurriedly before
the Dânava. Hari struck then with his Gadâ on the Dânava’s head whereon he fell
senseless on the ground. The hot-tempered Mahisa, seeing Andhaka senseless,
bellowed aloud and, terrifying Hari, came up there. Seeing him there, Vâsudeva
made such a thundering noise with his bow string that the Devas became highly
glad. Then the Bhagavân shot showers of arrows on Mahisa; and Mahisa, too, cut
those arrows while they were seen in the air. O king! Then a very close fight
ensued between the two, Kes’ava struck on the head of the Dânava with his club.
Thus struck, he fell in a swoon on the ground and a general cry of distress
arose amongst the Dânavas. In a moment the Dânava got up again, free from
trouble; he then struck again on Visnu’s head with his Parigha (a club mounted
with iron, a mace). Struck by that mace, Janârdan lay senseless; Garuda, seeing
him thus unconscious, immediately took him away from the battle field.
40-55. When Visnu thus fled, Indra and the
Devas were much distressed with fear and began to cry aloud. Hearing the Devas
cry, S’ankara became wrathful and, quickly coming before Mahisa, struck him
with his trident (S’ûla). The wicked Mahisa made his weapon ineffectual and
bellowed aloud and struck on the breast of S’ankara with his S’akti (a kind of
missile). Thus wounded in his breast S’ankara did not feel any pain; rather,
with his eyes red with anger, He struck him again with Trisûla. Seeing S’ankara
engaged with Mahisa, Hari becoming conscious came again on the battle-field. Seeing
the two powerful Deva-chiefs, Hari and Hara, in the battle-field Mahisa became
very much angry: he then assumed a buffalo body and wagging his tail to and fro
came in front of them with a desire to fight. That terrible Mahisa of a huge
body shook his horns and bellowed so deep like a thunder cloud that even the
Devas got frightened. He began to hurl the huge mountain peaks with his two
horns. The two powerful Devas Hari and Hara, began to shoot at the Dânava
deadly arrows after arrows. Seeing these two gods shower arrows upon him,
Mahisa began to hurl mountains on them by his tail. Visnu cut off those
mountains into hundred pieces by his arrow; and struck at him instantly with
his Chakra. Struck thus by Chakra, the Lord of the Dânavas fainted, but he instantly
rose up with a human body. The mountain-like terrible Dânava with a club in his
hand frightened the Devas and uttered grave sounds like those of rumbling rain
clouds. Hearing that, the Bhagavân Visnu sounded a more terrible sound with his
Pañchajanya S’ankha (conchshell). Hearing the sound of that conchshell, the
Dânavas were struck with terror and the ascetic Risis and Devas became exalted
with joy.
Here ends the Sixth Chapter of the Fifth
Skandha on the Deva Dânava fight in S’rî Mad Devî Bhâgavatam, the Mahâ Purânam,
of 18,000 versus by Maharsi Veda Vyâsa.
Chapter VII
On the going of the Devas to Kailâsa
1-3. Vyâsa said :– O King! Mahisa seeing the
Dânavas afflicted with grief, quitted his buffalo appearance, assumed a lion
form and spreading this long manes began to roar aloud and fell amidst the Deva
forces; then the Devas were terrified on seeing his sharp nails. That lion-form
Mahisa first attacked so severely the Garuda with his nails, that his whole
body was besmeared with blood; then he attacked Visnu’s arms with his nails.
4-11. Seeing the Dânava, Vâsudeva Hari raised
his discus in anger and attacked him with great force to kill him. Just when
Hari struck the Dânava violently with his Chakra, the powerful Dânava quitted
immediately his lion-form, assumed the buffalo form and struck Hari with his
two horns. Vâsudeva, thus pierced in his breast with the horns, became
confounded and fled away as best as he could till he reached his own abode,
Vaikuntha. Seeing Hari thus fleeing away, S’ankara, too, thought him
invulnerable and fled to his Kailâs’a mountain with fear. Brahmâ, too, fled to
his own abode with terror; but the powerful Vâsava took patience and remained
steady in the battle. Varuna taking his S’akti waited patiently for battle. Yama,
too, with his staff remained there ready to fight. Kuvera, the Lord of the
Yaksas, remained very busy in close fighting with the Dânavas; Fire, taking
S’akti, also waited. The Sun and Moon, the Lord of the stars, both remained in
firm resolve to fight with Mahisa, the lord of the Dânavas.
12-22. O King! In the meanwhile, the Dânava
forces got angry and attacked them on all sides, shooting at the enemies a mass
of dangerous serpent-like arrows. The Lord of the Dânavas, Mahisa, too,
assuming the buffalo appearance, reigned supreme in the middle. At this moment
fierce sounds of the warriors on both the sides were heard. During the sharp
contest of the Devas and Dânavas, the sounds from the bowstrings and the
clappings of the hands were heard like the roarings of thunder. The powerful
Dânava, then, swelled with pride, began to hurl the mountain tops with his
horns, thus killing the Deva forces. Some by hoofs and some by the lashing of
the tail, that angry Mahisa, very wonderful to behold, sent to the region of Death.
Then the Devas and Gandarbhas became very much frightened; so much so, that
Indra fled away at once on the sight of Mahisa. Indra thus retreating from the
field, Yama, Kuvera, and Varuna all quitted the battle-ground with fear. Indra
fled away quitting his Airâvata elephant and Uchchais’ravâ horse; so Mahisa got
the possession of the elephant and the horse, as well the heavenly cow of the
Sun. So the Dânavas considered themselves pre-eminently victorious and returned
to their abodes. Next they wanted to go, as early as possible, to the Heavens,
with all their forces. In no time Mahisa went to the abode of Indra, deserted
by all the terror-stricken Devas and got the possession thereof. Then taking
his seat on the beautiful throne of Indra, he made the other Dânavas occupy the
several seats of the other Devas.
23-27. Thus fighting full one hundred years,
the Dânava Mahisa, puffed up with pride, acquired the seat of Indra, his
desired object. He banished the Devas from the Heavens; the Devas, thus tormented
began to wander in the caves of hills and dales for a period of good many
years. O King! The Devas, at last, were quite tired and took the four-faced
Brahmâ, the Creator’s refuge. At that instant, the Lord of the world, the Rajas
incarnate, the Originator of the Vedas, was seated on His lotus seat;
surrounding Him were standing his mortal sons Marîchi, etc., with their
passions subdued, mind calm and beyond the sphere of the Vedas and Vedângas;
there were there also Siddhas, Gandarbhas, Kinnaras, Châranas, Uragas, and
Pannagas. The terrified Devas then began to praise and chant hymns to Brahmâ,
the Lord of the world.
28-33. The Devas said :– “O Creator! O
Lotus-born! O Thou, the Remover of the pains and afflictions of all this world!
How is it that you are not moved with pity towards the Devas, seeing that we
are defeated by the lord of the Dânavas and have been banished from our abode;
what more shall we say, our troubles are now indescribable, as we are living in
the caves of hills and dales. O Creator! A son may be a hundred times guilty of
offence; is it, then, that the father, devoid of any feeling of covetousness,
deserts his sons and gives them trouble! We are oppressed by the Dânavas, we
who are wholly devoted to your lotus-feet, why are you today showing signs of
indifference towards us! That wicked Dânava is thoroughly enjoying to-day the
Heavens of the Devas, is forcibly taking their share of the oblations of
clarified butter in the Yajñas (sacrifices) from the Brâhmanas; is enjoying the
Pârijâta tree and also the heavenly milching cow, the jewel of the ocean. What
more shall we describe to you the strange doings of the Asuras; O Lord of the
Devas! You are perfectly aware of all that they strive and execute; for, by
your knowledge, you know everything of this world; therefore, O Lord! We lie
prostrate at your feet. That vicious Dânava, of wicked character and full of
mischievous actions, gives us troubles in various ways wherever we go; O Lord
of the Devas! Thou art our only Protector; therefore, O Lord! Do what is good
to us. Thou art the Awarder of the desires of the Devas. Thou art the First
Creator of the world, and Preserver; therefore if Thou dost not do us our good,
to whom else shall we take refuge, when we are so severely oppressed as if we are
burnt in a forest conflagration! Who else is more lustrous, more beneficent and
more peace-giving Governor?
34-35. Vyâsa said :– O king! All the Devas,
praising Him thus, bowed down to the Lord of creation with folded hands and
saluted him, with their faces very heavy, overladen with deep sorrow. The Grand
Sire of all the Lokas, seeing the plight of the Devas, consoled them with sweet
words and made them happy.
36-43. O Suras! What shall I do? The Dânava
has become exceedingly haughty on account of his getting boons; he can be
killed by females only; He is invulnerable by any male. What remedy is there
now? Therefore, O Suras! Let us all go to Kailâsa, the best of all the
mountains; thence we will take S’ankara, the expert in doing the works of Gods,
and go to Vaikuntha, where Visnu, the Deva of the Devas resides. There we all
will unite and hold a counsel and decide what is best to do, to serve the
purpose of the gods. Thus making out the programme, Brahmâ riding on his Hamsa
went to Kailâsa, accompanied by all the Devas. At the same time S’iva came to
know out of his introspection about the coming of Brahmâ and the other Devas
and soon came out of his dwelling abode. When they met each other, they saluted
each other and felt very glad. The Devas then bowed down to them. Seats were
given to the Devas; and when they sat respectively on their Âsanas, the Lord of
Pârvatî also took his own seat. S’iva asked the welfare of Brahmâ and the Devas
and asked the reasons of their coming to Kailâsa.
44. O Brahmâ! What has caused you to come
here along with Indra and the other Devas? O highly fortunate one! Please
mention it.
45-47. Brahmâ said :– O Deva of the Devas!
The Dânava Mahisa is oppressing all the Devas in the Heavens; they therefore
terrified are wandering hither and thither in the caves and hills with Indra.
Mahisa
and the other Dânavas are now accepting their
share of Yajñas; the Lokopâlas, being oppressed, have come to-day and are now
taking shelter of Thee. O S’ambhu! Considering the situation serious, I have
taken them with me here; therefore, O Deva, do that which is reasonable and by
which the purpose of the Devas can be carried out. O Bhûta Bhâvana! (The
creator of the world) The whole charge and responsibility of all the Devas
devolves on Thee.
48. Vyâsa said :– O King! Hearing thus,
S’ankara smiled a little and spoke charming words to the Lotus-born in the
following manner :–
49-55. O Bibhu! It is You that gave before
this boon to Mahisa; and therefore it is you that have wrought this mischief.
The Dânava has become so strong a hero that he has caused terror to all the
Devas even. Now where can we get such a noble woman who becomes able to kill
that Dânava, elated with pride. My wife nor your wife ought to go to battle;
even if they, the good ladies go, how will they be able to fight? The fortunate
wife of Indra, too, is not expert in the art of warfare; where else there is
another lady who can kill this demon, blinded with pride. I, therefore, propose
this; let us all go today to Visnu and, praising him with hymns, engage him
quickly to this cause of the gods. Visnu is foremost amongst the intelligent;
therefore it is highly advisable to execute all actions after duly consulting
with him. He, by dint of his high intelligence, will find out means and effect
our purpose.
Vyâsa said :– O King! Brahmâ and the other
Devas heard Rudra and approved heartily and saying, “Be it so” instantly rose
up. At the time, seeing all the auspicious signs concerning the success of the
gods, they all became glad; and, riding on their respective vehicles, drove
towards the abode of Visnu. Favourable fragrant winds, pleasant to touch, began
to blow gently, birds began to chant hymns of praise and signs of success were
seen all along their way. The sky was clear and the quarters became free; in
short, everything showed favourable all along their way.
Here ends the Seventh Chapter on the going of
the Devas to Kailâsa in the Fifth Skandha of S’rî Mad Devî Bhâgavatam, the Mahâ
Purânam of 18,000 verses by Maharsi Veda Vyâsa.
Chapter VIII
On the description of the origin and the form
of the Devî
1-4. Vyâsa said :– Soon the Devas reached
Vaikuntha, protected by Visnu; they at once began to look at the exquisite
indescribable beauty of the place. At intervals they saw nice lovely divine
houses, shining and appearing very splendid; pools and lakes were seen in front
of them beautified with Kalhâra lotus flowers. They began to see, at other
places, rivers flowing; swans, cranes, Chakravâkas and other aquatic birds were
swimming there easily and warbling lovely sounds. At other places again,
beautiful gardens came to their sight adorned exquisitely by Champaka, As’oka
Mandâra, Bakula, Âmrâtaka, Tilaka, Kuruvaka and Mallikâ and various other
flower trees, the cuckoos were seen there cooing melodiously, bees humming
gently and peacocks dancing beautifully.
5-6. In the centre was situated the golden
palace of Hari, towering to heavens, the rooms and quadrangles were all
charming; at places, they were bedecked with gems and jewels and adorned with
various paintings. There was the Divine Seat in the centre, composed wholly of
gems and jewels; and Visnu was occupying this place. There were Visnu’s
Pârisadas or attendants, Sunanda, Nandana, and others; they were so much
devoted to their master that their hearts never become attached to any other
thing; so they were devotedly singing His praises and chanting His hymns with
undivided attention.
7-10. There were dancing the Apsarâs
(celestial nymphs) and the Devas, Gandarbhas, and Kinnaras were singing in
melodious tunes. Those who love the chanting of the Vedas, such calm-tempered
Munis were reciting the Vedic Sûktas and thus highly extolled Him. The two
lovely gate-keepers Jaya and Vijaya were waiting at the entrance gate with
golden sticks in their hands; the Devas coming nigh the city of Visnu caught sight of
them and said :– “Any of you may go and inform Visnu that Brahmâ, Rudra, and
the whole host of gods are waiting at His door to see Him.”
11. Vyâsa said :– O king! Hearing their
words, Vijaya went away at once to Visnu; and, saluting Him, informed Him of
the arrival of the Devas.
12-13. Vijaya said :– O Lord! Thou destroyest
the enemies of the gods; hence Thou art the most worshipped of them. O Lord of
Ramâ! The whole hosts of gods have come and are waiting at Thy door, O Bibhu!
Brahmâ, Rudra, Indra, Varuna, Fire and Yama
and other gods, anxious to see Thee, are all praising Thee by proper hymns.
14-32. Vyâsa said :– Hearing Vijaya’s words,
Visnu, the Lord of Ramâ became very anxious and soon went out of his room to
see the Devas. Hari came up to them and seeing the Devas waiting at the doors
very morose and tired, cheered them up by casting a favourable glance full
affection and love. The gods bowed down and praised hymns to Jagannâtha the
Deva of the Devas, the enemy of the Daityas and revealed in the Vedas. O Deva
of the Devas! Thou art the Creator, Preserver and the Destroyer of the worlds;
Thou art the ocean of mercy and the sole refuge of this Universe; O Lord! We
have come to Thee as our Great Refuge; therefore dost Thou save us from the
present difficulty. Thus praised by the gods, Visnu said :– O Immortals! Take
your respective seats and speak how are you all? Why have you all in a body
come here? Why are you so much depressed and worn out with cares? Why do you
look so melancholy? Say soon for what purpose you with Brahmâ and Rudra have
come here. The Devas said :– “O Lord! The Asura Mahisa is very cruel and
wicked; always addicted to vicious acts; now that most sinful Dânava has become
very much puffed up with pride and is tormenting us always. What more shall we
say than this, he is appropriating to himself the share of the Yajñas performed
by the Brâhmins; we are therefore, terror-stricken and are wandering in
mountains and fastnesses. O Destroyer of Madhu! He has become unconquerable due
to his being granted the boon; considering, therefore, the gravity of our
situation we have taken refuge unto Thee. O Krisna! Thou art acquainted with
all the tricks and Mâyâ of the Daityas; therefore Thou art capable to kill
them. Therefore Thou alone art able to deliver us from the present difficulty;
be pleased, therefore; to Devîse means for that purpose. The Creator Brahmâ has
granted him this boon that the demon could not killed by any man; therefore we
are asking you where can we get a female who will be able to kill that
hypocrite in battle. Mahisa has turned out very wicked on the strength of that
boon; say, therefore, who amongst Umâ, Laksmî, S’achî, or Vidyâ or any other
woman will be able to kill him. Therefore, O Gracious One to faithful
worshippers and attendants! Thou art the Preserver of this world; now Devîse
specially the cause of his death and carry out the purpose of the gods.” Vyâsa
said :– O king! Visnu on hearing their words, spoke smiling “We fought before;
but this Asura could not at that time be killed. Hence if some beautiful female
Deity be now created out of the collective energy and form of the S’aktis of
each of the Devas, then that Lady would be able easily to destroy that Demon by
sheer force. The Lady Deity then sprung from the collective energy of ours,
would at once be able to destroy that Mahisa, elated on his getting the power,
though he is skilled in hundreds of Mâyâs (magics). Therefore ask ye now all,
with your wives respectively, boons from that portion which resides in you all
in the form of Fiery Energy, that the collected energy thus manifested may
assume the form of a Lady. We will then offer unto Her, all the Divine weapons,
the trident, etc., that belong to us. That Deity, then, full of energy and with
all the weapons in Her hands would kill that wicked Demon, vicious and swelled
with vanity.”
33-46. Vyâsa said :– On Visnu, the Lord of
the Devas, saying thus, came out spontaneously, at once, of the face of Brahmâ,
the brilliant fiery energy, very difficult to conceive. That energy looked red
like gems and pearls, hot, at the same time, a little cool, having a beautiful
form, and encircled by a halo of light. O King! The high-souled Hari and Hara,
of mighty valor, were astonished to see this Fire, emitted from Brahmâ. Next
came out of the body of S’ankara, His fiery spirit, quite in abundance and very
wonderful to behold; it was silvery white, terrible, unbearable, and incapable
of being seen even with difficulty. It extended like a mountain and looked
horrible as if the incarnation of the Tamo Guna like another Tamo Guna (S’iva
is the incarnation of Tamo Guna that destroys everything). It was very
surprising to the Devas and very fearful to the Daityas. Next a dazzling light
of blue colour emanated from the body of Visnu. The light that came out of the
body of Indra was hardly bearable, of a beautiful variegated colour, and
comprised in itself the three qualities. Thus masses of lights came out
respectively from Kuvera, Yama, Fire and Varuna. The other Devas, too, gave
their shares of fiery lights, very lustrous and splendid. Then these all united
into a great Mass of Fire and Light. Like another Himalayan mountain shone full
their lustrous Divine light; Visnu and the other Devas were all extremely
surprised to see this. While the Devas were thus looking steadfastly on that
Fire, an exquisitely handsome Lady was born out of it, causing excitement and
wonder to all. This Lady was Mahâ Laksmî; composed of the three qualities of
the three colours, beautiful, and fascinating to the universe. Her face was
white, eyes were black, her lips were red and the palms of her hands were
copper-red. She was adorned with divine ornaments. The Goddess was now manifest
with eighteen hands, though She had a thousand hands (in Her unmanifested
state). Now She became manifest out of the mass of fire, for the destruction of
the Asuras.
47-52. Janamejaya said :– O Best of the
Munis! O Krisna! You are highly fortunate and you are all-knowing. Kindly
describe, in detail the birth of Her body. O Deva! Please say whether the
energies of all the gods united into one or remained separate? Whether Her body
and Her limbs were all luminous. Was it that Her face, nose, eyes, etc., and
all other parts of Her body were created out of the different fires
respectively or whether was it that those limbs were fashioned when the
different fires blended into one huge mass? Describe, in detail, the origin of
the body and the several limbs thereof; also inform me the limbs that were
produced out of the corresponding Deva’s fiery part; as well tell me the
several ornaments and several weapons given by the several Devas respectively.
I am very desirous to hear all these from your lotus-like mouth. O Brahmân!
Hearing from your lotus-like mouth the life and doings of Mahâ Laksmî, the
sweet juice as they are, I am as yet not satiated (and am desirous to hear
more).
53. Sûta said :– Veda Vyâsa, the son of
Satyavatî, hearing his words addressed him in the following sweet words :–
54. “O Best of Kuras! Very fortunate you are.
I will describe in detail, to the best of my understanding, the origin of Her
body.
55. Even Brahmâ, Visnu, Mahes’a and Indra are
never competent enough to describe Her form properly.
56. As I already told you that She sprung at
the instant the word was spoken, how then can I ascertain the form or likeness
of the Devî.
57. She is constant, She is always existent;
though She is one, yet She assumes different forms for the fulfilment of the
Deva’s ends, whenever their positions become serious.
58-59. Though the actor is one, yet for the
entertainment of the spectators, he assumes different forms in the stage, so
the Nirgunâ Devî, though formless, assumes in Her pastime, many different forms
of Sâttvic, Râjasic or Tâmasic qualities, to fulfill the Deva’s purposes.
60. There are various names given to Her,
according as the works done by Her vary immensely in their natures, just as the
meanings of one root vary, some being principal and some secondary, according
to the meanings and objects they convey.
61. O King! I will now describe to you as far
as my knowledge goes, the Excellent Form that came out of that mass of
Celestial Light.
62. Her grand beautiful white lotus-like face
was created out of the fiery energy of S’ankara.
63. Her glossy black beautiful hairs of the
head, overhanging to the knees, were formed out of the light of Yama; these all
came to a fine pointed end.
64. Her three eyes came out of the energy of
Fire; the pupils of those eyes were of a black colour; the middle parts were of
a white colour and the ends were red.
65. The two eyebrows of the Devî were black
and came out of the spirit of Sandhyâ (twilights); they were nicely curved and
were looking spirited, like the bow of the Cupid and they were shedding, as it
were, cooling rays.
66. From the light of Vâyu (air), Her two
ears were created; they were not very long, nor very short, beautiful like the
swinging seat (rocking chair) of the God of Love.
67. Her nose was fashioned out of the fire of
Kuvera, the Lord of wealth; it looked like the til flower, glassy and
exquisitely charming.
68. O King! Her pointed rows of glossy and
brilliant teeth, looking like gems, came out of the energy of Daksa; they
looked like the Kunda flowers.
69. Her lower lip was deep red and it came
out of the fire of Aruna (the charioteer of the Sun); Her beautiful upper lip
came out of the energy of Kârtika.
70. Her eighteen hands came out of the Tejas
of Visnu and Her red fingers came out of the Tejas of the Vasus.
71. Her breasts came out of the energy of
Soma and Her middle (navel) with three folds was created out of the spirit of
Indra.
72. Her thighs and legs were from Varuna and
Her spacious loins came out from Earth.
73-74. O King! Thus from the various Tejas,
contributed by the Devas, that Heavenly Lady came out. Her body and the several
parts thereof were beautiful; Her form was incomparably graceful and the voice
was exquisitely sonorous and lovely. The Devas, oppressed by Mahisâsura, became
overpowered with joy seeing this well decorated Devî, having beautiful eyes and
teeth, and charming in all respects.”
75. Visnu then addressed all the Devas to
give all their auspicious ornaments and weapons, He said :– “O Devas! Better
give, all you the various arms and weapons, endowed with strength, created out
of your own weapons and give them all today to the Devî.”
Here ends the Eighth Chapter of the Fifth
Skandha on the description of the origin and the form of the Devî in S’rîmad
Devî Bhâgavatam, the Mahâ Purânam, of 18,000 verses by Maharsi Veda Vyâsa.
Chapter IX
On the worship by the gods to the Devî
1-22. Vyâsa said :– On hearing Visnu’s words,
the Devas became very glad and presented immediately their own weapons,
ornaments and clothings. The Ksiroda (Milk) Ocean presented to Her gladly, the
well fitted necklace, clear as crystal, and a pair of divine cloths, of a red
colour, never becoming old and very fine. Vis’vakarmâ was very much gratified
in his heart and presented a divine jewel to be worn in Her diadem or crest
blazing like hundreds of suns; white earrings; bracelets for Her wrist,
bracelets for Her upper arm, and other bracelets decked with various gems and
jewels and anklets brilliant like gems, of a clear Sun-like lustre, decked with
jewels, and tinkling nicely. The architect of the gods, the ocean of intellect,
Vis’vakarmâ gave Her as offerings beautiful ornaments also for the neck, all
very beautiful, as well as for the fingers decked with gems and jewels, all
shining splendidly. Varuna gave for Her head garland of lotuses, never fading
away, of such a sweet fragrance as bees constantly hover round them and the
Vaijayantî garland for Her breast. The mountain Himâlyâ gladly offered Her
various gems and a beautiful lion, of a golden colour for Her conveyance. Then
that beautiful Lady, having all the auspicious signs, wishing welfare to all,
and decorated with the divine ornaments began to look grand and splendid,
mounted on Her conveyance, the Lion. Visnu then created another thousand spoked
discus (Chakram) from His own Chakra, capable to take off the head of any
Asura, and offered it to Her. S’ankara created another excellent Tris’ûla from
his own Trident, terrible and demon-killing, and offered it to the Devî. Varuna
created another bright conch from his own conch and offered it gladly to the
Devî. Fire offered Her a weapon named S’ataghni which kills violently the
demons, as if that is another god of death. Maruta (wind), the chief of the
gods, offered Her a wonderful bow and arrow case filled with arrows. The bow
can be drawn with great difficulty and emits a very harsh sound. Indra created
another dreadful thunderbolt from his own thunderbolt and gave it at once to
the Devî; as well the beautiful sonorous bell that used to hang from the
elephant Airâvata. Yama, the God of Death, created another beautiful staff from
his own sceptre which takes away when time comes, the life of all beings.
Brahmâ gladly gave Her a divine Kamandalu, filled with the Ganges water; and
Varuna offered Her a weapon called Pâs’a. O King! Time gave Her an axe and a
shield and Vis’vakarmâ gave Her a sharp Paras’u. Kuvera, the Lord of wealth,
gave her a golden drinking cup, filled with wine; and Vâruna offered Her a
divine beautiful lotus. Vis’vakarmâ became very glad and gave Her the Kaumodakî
gadâ, capable to kill the enemy of the gods and whence hundreds of bells are
hanging, an impenetrable armour and various other weapons. The Sun gave to the
Divine Mother his own rays. The Devas, seeing Her adorned with ornaments and
weapons, began to praise and chant hymns to that most Auspicious Goddess, the
Great Enchantress of the three worlds.
23-29. The Deva said :– “Salutation to S’iva,
Salutation to the Most Auspicious; Thou art peace and nourishment; we salute
again and again to Thee. Salutation to Thee, the Bhagavatî Devî; Thou art the
Goddess Rudrânî (the terrible), we always salute again and again to Thee. Thou
art the Kâlarâtri (the night of destruction at the end of the world); Thou art
the Indrânî. Thou art the Mother, we salute again and again to Thee; Thou art
the success, Thou art the intelligence, Thou art the growth, Thou art the
Vaisnavî; salutation again and again to Thee. Thou art within the earth; yet
the earth does know know Thee. Thou art again the inmost of the earth and controllest
the things within this earth; we offer our salutations to that Supreme Cause,
the Highest Goddess. Thou art within this Mâyâ (the unborn) yet the Mâyâ does
not know Thee. Thou residest again within the innermost of the Mâyâ and
directest that Unborn One, the Mâyâ, we salute again and again to that Supreme
Cause, the Great Directress, the S’ivâ (the most auspicious). O Mother! Do what
is good to us; we are oppressed by our enemy, dost then protect us; by Thy own
power dost Thou overpower and kill that Mahisa. That demon is vulnerable by
woman only, he is deceitful, cunning, dreadful, and swollen with pride on his
having got the blessing; he assumes many forms and torments the Devas. O One,
devoted to the Bhaktas! Thou art the only refuge of all the gods; O Thou art
the supreme goddess, we are very much harassed and oppressed by the Dânava;
therefore dost Thou now protect us; we bow down to Thee.”
30. Vyâsa said :– When the Devas had praised
thus, the Highest Goddess, the Giver of all happiness, then smilingly said in
the following auspicious terms :–
31. “O Devas! Today in the battle ground I
will overpower that wicked Mahisa, of cruel disposition and take away his
life.”
32-40. Vyâsa said :– Speaking thus in a
melodious voice, the Supreme One smiled and again said :– “This world is all
full of error and delusion. Really, it is very wonderful that Brahmâ, Visnu,
Indra and other gods are all shuddering out of fear from Mahisa Dânava. The
power of Destiny is exceedingly great and terrible; its influence cannot be
overcome even by the best of the Devas. O king! The Time is the Lord of
happiness and pain; Time is, therefore, the God. The wonder is this that even
those who can create, preserve and destroy this world, they are being
overpowered and tormented by Mahisa. The Devî, thinking thus, smiled; then
laughed and laughed very hoarsely; it seemed that a roar of laughter then
arose. And the Dânavas were struck with terror at that very dreadful sound. The
earth trembled at that extraordinary sound; the mountains began to move and the
vast oceans that remained calm began to be agitated with billows. The uproar
filled all the quarters and the mountain Meru trembled. Then the Dânavas,
hearing the tumultuous uproar, were all filled with tremendous fear. The Devas became
very glad and said thus :– “O Devî! Let victory be Yours; save us.” The
intoxicated Mahisa, too, hearing those words, became very angry. Mahisa, struck
with terror at those words, asked the Daityas “O Messengers! Go and ascertain
how has originated this sound.
41-48. Who has made this harsh sound? Bring
that devil who has made this hoarse noise, be he a Deva, Dânava, or anyone else
unto me and I will kill that roaring villain, who, it seems, has been puffed
with egoism and vanity. The Devas are not making this noise, for they are
vanquished and terror-stricken; The Asuras are not doing so, for they are my
subjects; then, who is the stupid fellow that has done so? Surely he is of very
little understanding; his days are numbered; and I will carry him to the home
of Death. Go you, ascertain the cause of sound and come back to me; then I will
go there and destroy that wretch who made this noise to no purpose.” Vyâsa said
:– No sooner the messengers heard these words of Mahisa, than they at once went
to the Devî and saw that Her body and the several parts thereof were all very
beautiful; She had eighteen hands, She was decorated completely with various
ornaments all over Her body, all the auspicious signs were being seen in Her
body and that She was holding excellent divine weapons. That auspicious Goddess
beautiful, was holding in Her hands, the cup and drinking wine again and again.
Beholding Her this form, they were afraid and fled at once to the Mahisa and
informed him the cause of that sound.
49-54. The Daityas said :– “O Lord! We have
seen one grown up woman; whose whereabouts we are quite ignorant. The Devî is
decorated with jewels and ornaments all over Her body; She is not human nor
Asurî but Her form is extraordinary and beautiful. That noble Lady is mounted
on a lion, holding weapons on all Her eighteen hands and is roaring loudly; She
is drinking wine; so it seems that She is puffed up with liquor. It is quite
certain that She has no husband. The Devas are gladly chanting praises from the
celestial space that Let Victory be to Her side and that She save the Devas, O
Lord! We don’t know at all who is that handsome woman? or whose wife is she;
why has she come there? and what is Her motive? Sentiments of love, heroism,
laughter, terror and wonder are all fully shining in Her; therefore we are very
much overpowered by the halo emitted from Her; and we could not even see Her
well.
Note :– Rasas means sentiments. The rasas are
usually eight. Sringâra, Hâsya, Karunâ, Raudra, Vîra, Bhayânakâh, Bibhatsâdbhû
tasangau, Chetyastau, Natyan, Rasâh smritâh but sometimes Sântarasah, is added
thus making the total number nine; sometimes a tenth, Vâtsalyarasa is also
added.
55. O King! In compliance with your order, we
have come back to you no sooner we had seen the Lady, without even addressing
Her in any way. Now order us what we are to do.”
56-58. Mahisa said :– “O Best of ministers! O
Hero! Under my command, go there with all the forces and use the means,
conciliation, etc., and bring that woman, having a beautiful face (like the
Moon), to me. If that Lady do not come even when the three policies, Sâma
(conciliation), Dâna (making gifts), and Bheda (sowing dissensions in an
enemy’s party and thus winning him over to one’s side, one of the four Upâyas
or means of success against an enemy) are adopted by you, then apply the last
resort Danda, (or war) in such a way that Her life be not destroyed and bring
that beautiful woman to me. I will gladly make Her, of black curling hairs, my
queen-consort. In case that deer-eyed one comes gladly, then do my desires
without causing any unpleasant feeling; (a cessation of sentiment). I am
enchanted on hearing about Her beauties and wealth.”
59-67. Vyâsa said :– The prime minister, on
hearing the words of Mahisa, took with him elephants, horses, and chariots and
hurriedly went to the desired place. On coming near to the Devî, the minister
began to address Her in sweet words from a sufficient distance in a very humble
and courteous way. O Sweet speaking! Who art Thou? What has caused Thee to come
here? O Highly fortunate! My master has asked through me these
questions. My master cannot be killed by all
the Devas and men; he has conquered all the Lokas (worlds). O Beautiful-eyed!
On account of getting his boon from Brahmâ, the Lord of the Daityas has become
very powerful and consequently being very proud, assumes different forms at
will. He, our King-Emperor Mahisa, the lord of the earth, hearing about Thy
beauty and dress, has expressed a desire to see Thee. O Beautiful one! Whether
he will appear before Thee in a human form? He will do whatever Thou likest. O
Deer-eyed One! Be pleased now to go to that intelligent King. In case Thou dost
not go, we will bring the King, Thy devotee, to Thee. O Lord of the Devas! Our
King has heard of Thy beauty and grandeur and has become very much submissive
to Thee. We will therefore do exactly what Thou desirest. Therefore, Thou
having thighs thick and round like those of a young of an elephant! Be pleased
to express what Thou likest and we will do quickly as Thou desirest.
Here ends the Ninth Chapter of the Fifth Book
on the worship offered by the gods to the Devî and the weapons offered by them
in the Mahâ Purânam, S’rî Mad Devî Bhagâvatam, of 18,000 verses by Maharsi Veda
Vyâsa.
Chapter X
On the messenger’s news to Mahisa
1-16. Vyâsa said :– The Mahâ Mâyâ, that
Excellent Lady, hearing thus the words of the prime minister of Mahisa, laughed
and spoke with a voice, deep like that of a cloud, thus :– O Minister-in-chief!
Know Me as the Mother of the gods; my name is Mahâ Laksmî. It is I that destroy
all the Daityas. I am requested by all the Devas to kill Dânava Mahisa; they
have been oppressed and deprived of their share of Yajña offerings. Therefore I
have come here today alone, without any army to take away his life. O Good One!
I am pleased with your sweet words of welcome, in showing me marks of respect.
Had you not behaved thus, I would have certainly burnt you to ashes by my fiery
sight, which is the universal conflagration at the break up of the world. O
Minister! Who is there that gets not pleased with sweet words! Go you to Mahisa
and speak to him the following words of mine “O Villain! Go down to Pâtâla (the
nether regions) at once if you have any desire to live. Otherwise, I will slay
you, the wicked one, in the battle-field; you will have to go to the house of
Death, pierced by my mass of arrows. O Stupid One! Know that this is merely
kindness shown unto you, that I have told you to go soon to Pâtâla and that the
Devas get possession of their Heaven, with no delay. O One of weak intellect!
Therefore dost Thou leave possession of this sea-girt earth and go alone
without any delay to Pâtâla, before my arrows are shot at you. O Asura! Or if
you desire to fight, then come at once with your powerful warriors; I will
destroy all of them. O One of dull intellect! I will kill you in battle, just
as I killed before in yugas after yugas countless Asuras like you. O Passionate
creature! Better shew that your efforts in holding weapons have been crowned with
success by your being engaged in battle against Me; otherwise they will all be
useless. O Stupid! You thought that you would be vulnerable alone to women
hence you oppressed the Devas entitled to worship; O wicked one! No longer show
your pride on the strength of your getting the boon from Brahmâ, that you would
be vulnerable only to the females. Thinking it advisable to observe the words
of the Creator, I have assumed this incomparable Eternal Female appearance and
I have come here to slay you, O wicked one! O stupid one! If you have any
desire for your life, then quit this Heaven and go to Pâtâla, infested with
snakes, or anywhere else you like.”
17-28. Vyâsa said :– Hearing these words of
the Devî, that minister, surrounded by forces, replied in reasonable words thus
:– “O Devî! You are speaking in words befitting a woman and puffed up with
pride. You are a woman; the lord of the Daityas is a hero; how can a battle be
engaged between you two. It seems to me impossible. Your body is delicate, a
girl in full youth; especially you are alone and Mahisa is of huge body and
powerful; so the fight comes next to impossibility. He has elephants, horses,
chariots, infantry, etc., and countless soldiers all armed with weapons.
Therefore, O Beautiful One! He will find no difficulty in killing you in battle
as an elephant finds no difficulty in treading over the Mâlati flowers. Rather,
if I utter anything harsh to you, that would go against the sentiment of love,
with you; therefore I cannot speak rudely to you out of my fear not to
interrupt the above feeling. True, that our king is an enemy of the gods; but
be has become extremely devoted to you. Therefore it is wise to speak words
full of conciliation or generosity. Were it otherwise, I would have shot arrows
at you and would have killed you in as much as you have thus boasted in vain
and spoken so dire a falsehood, resting merely on the strength of your youthful
pride and cleverness. My master has become fascinated on hearing your
extraordinary beauty hardly to be seen in this world; it therefore behoves me
to speak sweet words to you for the sake of pleasing my master. O Large-eyed!
This kingdom and the wealth thereof are all yours; in fact, Mahisa will be your
obedient servant; therefore, better forsake your anger, leading
to your death; and cultivate friendship with
him. O Sweet Smiling One! I am falling at your feet; you better go to him and
become at once queen-consort. O Handsome Woman! No sooner you become the queen
of Mahisa than you will get at once all the pure wealth of the three worlds and
the unbounding happiness of this world.”
29-45. The Devî said :– “Minister! I now
speak what is pregnant with goodness and wisdom to you, according to the rules
of the S’âstras, keeping in view also the cleverness that you have shown in
using your words. Now I come to understand from your talk, that you are the
chief secretary of Mahisa; and therefore your nature and intelligence are like
those of a beast. And how can he be intelligent, whose ministership is occupied
by a man of your nature! Nature has ordained connection between two persons of
like nature. O Stupid One! Did you think a little beforehand the meaning of
your words when you told me of my feminine nature? Though I am not apparently a
man, yet my nature is that of the Highest Purusa (Man); I shew myself simply in
a feminine form. Your master asked before from Brahmâ that he would prefer
death, if possible, at the hands of a woman ; therefore, I consider him quite
illiterate and ignorant of the sentiment, worthy of a hero. Because to die at
the hands of a woman is very painful to one who is a hero; and this is gladly
welcome to one who is a hermaphrodite. Now see that your master Mahisa has
shown his intelligence, when he courted his death from the hands of a woman.
For that very reason, I have come here in the shape of a woman to effect my
purpose; why shall I fear, then, to hear your words, contradictory to those of
the S’âstras. When Fate goes against any one, a grass comes like a thunderbolt;
and when fate goes in favour of anyone, a thunderbolt becomes as soft as a
bundle of cotton. What does it avail even when one possesses an extensive army
or various weapons in abundance, taking shelter in a wide extending fort? What
will his soldiers do to him, whose death has come close at hand? Whenever, in
due time, the connection of the Jîva (the human soul) with this body is brought
about, then his pleasures, pains and death are written. Know this as certain,
very certain, that death will come to him in the manner as written by the hands
of Fate; it will never be otherwise. As the birth and death of Brahmâ and other
gods are ordained, your death has been similarly ordained; no, there is no need
of taking the example further than this. Those who are tied up by the hands of death
are surely fools and of extremely blunt intellect, if they think simply on the
strength of their getting some boons “that they would never die.” Therefore go
quickly to your king and speak to him what I have said; you will then surely
obey what he commands you to do. If he wants his life, he, with his retinue,
would at once go down to Pâtâla; let Indra and the other Devas get possession
of the Heavens and their share of Yajñas. If he holds a contrary opinion, let
him be eager to go to the house of Death and come and fight with Me. If he
thinks that Visnu and the other Devas have fled from the battle-fields, he has
nothing to boast of; for he has not shewn his manliness at all even then; for
his victory is solely due to his having got the boon from Brahmâ.”
46-52. Vyâsa said :– Hearing these words of
the Devî, the Dânava began to think whether I ought to fight or to go to
Mahisa? The King has become very enamoured and has sent me hither to negotiate
for marriage; how then will I be able to go to him if I make this affair
unpleasant and interrupted in the middle in its course of harmony. Now it is
wise for me to go to the King without fighting; let me then go as early as
possible in this way and inform him about this whole affair. The King is
exceptionally intelligent and experienced; he will consult with his other
experienced ministers and do what is best. Therefore I ought not to fight here
rashly; for victory or defeat would alike be distasteful to my monarch. Whether
this Lady kills me, or I kill this Lady, the king will be angry in either case.
I will therefore go now to the king and tell him what the Devî has said; he
will do whatever he likes.
53-66. Vyâsa said :– Thus that intelligent
son of the minister argued and went to the king. Then, bowing down before him,
he began to say thus :– O King! That excellent woman, fascinating to the world,
the beautiful Devî is sitting on a lion with weapons in all her eighteen hands.
O King! I told her “O Beautiful Lady! Be attached to Mahisâsura; you will
become, then, the queen-consort of the king, the lord of the three worlds. You
will certainly then be his queen-consort; he will pass his life, ever obedient
to you like an obedient servant. O Beautiful One! If you choose to make Mahisa
your husband, you will become fortunate amongst women and will enjoy ever all
the wealth of the three worlds.” Hearing my these words, that large-eyed woman,
puffed up with egoism, laughed a little and said thus :– “Your king is born of
a buffalo and is the worst of brutes; I will sacrifice him before the Devî for
the benefit of the gods. Is there any woman in this world so stupid as to
select Mahisa as her husband? O You stupid! Can a woman like me ever indulge in
bestial sentiments! A female buffalo has got horns; she, being excited with
passion, may select your Mahisa with horns as her husband and come to him
bellowing. I am not stupid nor like her so as to make him my husband. O
Villain! I will fight and destroy the enemies of the gods in the battle-field.
Or if he desires to live, let him flee to Pâtâla. O King! Hearing those rough
words uttered by Her in a moment of madness, I have come to you, thinking also
how to redress this wrong. O King! Only I feared not to interrupt in your love
sentiment; and therefore I did not fight with Her; especially, without Your
command, how can I engage myself in useless excitement? O Lord of the Earth!
That handsome woman rests maddened on Her own strength; I do not know what is
in the womb of future or whatever is destined to happen, will surely come to
pass. You are the sole master in this matter; I will do whatever you order me.
The matter is very difficult to be reflected upon; whether it is better to
fight or it is better to fly away, I cannot say definitely.”
Here ends the Tenth Chapter of the Fifth
Skandha on the messenger’s news to Mahisa, in S’rî Mad Devî Bhâgavatam the Mahâ
Purânam, of 18,000 verses by Maharsi Veda Vyâsa.
Chapter XI
On the appearing of the Dânava Tâmra before
the Devî
1-3. Vyâsa said :– The King Mahisâsura,
maddened with pride, heard the messenger’s words and called the aged and
experienced ministers and said thus :– O Ministers! What am I to do now? Better
judge you all well, and speak out definitely to me. Is it that this Devî has
been created by the Devas like the Mâyâ of Sambarâsura and thus has appeared
before us? You are all dexterous and know where to apply the four means of
success, viz., conciliation, gift or bribery, sowing dissensions, and war; and
therefore you would better tell me which one of the above four, I am to adopt
now.
4-7. The ministers said :– O King! One should
always speak true and at the same time pleasant; the wise ones should then
select only those which are beneficial and apply them. O King! As a medicine,
though bitter, cures diseases, so true words, though appearing unpleasant, lead
to beneficial results. Those that are simply pleasant, are generally injurious
as to their effects. O Lord of the Earth! The bearers and approvers of truth
both are very rare; truth speakers also are very difficult to be seen;
laudatory sycophancy is found in a great measure in this world. O King! Nobody
in the three worlds knows what will be good or what will lead to inauspicious
results? How can we then definitely pronounce our judgment in this difficult
matter?
8-9. The King said :– Let each of you say
separately, according to his own intellect, what is his opinion; I will hear
them all and consider for myself. Clever persons should hear the opinions of
several persons, then judge for himself what is the best and then adopt that as
what is to be done.
10. Vyâsa said :– Hearing his words, the
powerful Virûpâksa came out foremost of all and began to say pleasant words to
the King.
11-16. O King! Please take for certain, what
has been spoken by that ordinary woman, swelled with vanity, as words simply to
scare you. The efforts and courage of a woman are known to all; who will be
afraid therefore, to hear abusive language from a woman, praising her ownself
in matters of warfare? O King! You have conquered the three worlds by your own
heroic valour; now if you acknowledge your inferiority, out of fear to a woman,
you would be subject to very much disgrace in this world. Therefore, O King! I
will go alone to fight with Chandikâ and I will kill Her. You can stay here now
without any fear. O King! See my prowess now; I am just now going with my army
and I will kill that violent Chandikâ, maddened with pride, or I will tie Her
down by a coil of snakes and bring Her before you; then that Lady, seeing
Herself helpless, will become quite submissive to you; there is no doubt in
this.
17-30. Vyâsa said :– Hearing these words of
Virûpâksa, Durdhara said :– O King! Virûpâksa is very intelligent; what he has
said just now is all reasonable and true. O King! You are intelligent; hear my
words full of truth also. As far as I think, I consider that woman with
beautiful teeth as passionate. For that woman of broad hips has expressed a
desire to bring you under control by making you fearful; the mistresses, proud
of their beauty generally use such words when they become passionate. When they
behave in this way, people call these amorous gestures. These crooked words of
mistresses are the chief causes in attracting dear persons unto them. Those who
are skilled in the art of love affair, some of them can know these things
thoroughly well. O King! That woman has said, “I will pierce and kill you by
arrows, face to face, in the battlefield.” The sense of this is different. The
wise persons that are clever and experienced in the art of finding out the
cause, declare that the above sentence is pregnant with deep and esoteric
meaning. You can easily see that the handsome women have no other arrows with
them; their side-glances are their arrows. And their words carry their hidden
meanings, and, expressing their desires, are their flowers. O King! Brahmâ,
Visnu and Mahes’a even have no powers to shoot arrows at you; how can, then,
that helpless woman, who appears so passionate, dart real arrows at you? O
King! That lady said :– “O Stupid! I will kill your King by my arrow-like
eye-sight.” But the messenger was wanting in that power to appreciate; so he,
no doubt, understood her words in their contrary sense. The saying of that
lady, “I will lay your lord in the death-bed in the battle-field” is to be taken
in the light of inverted sexual intercourse, where woman is above the man. Her
utterance, “I will take away the vitality (life) of your lord” is also
significant. The semen virile is known as the vitality (life). Therefore the
above expression means that she will make you devoid of your virility. There
can be no other meaning. O King! Those women that are excellent shew by too
much of their covert expressions (innuendos) that they select and like very
much their beloved. The experts only in these amorous affairs will be able to
appreciate these things. Knowing thus, dealings ought to be made with Her so
that the harmony in amorous sentiments be not broken. O King! Sâma
(conciliation) and Dâna (gifts) are the two means to be adopted; there is no
other way. By these two, that Lady, whether she be proud or angry, is sure to
have brought under control; I will go now and bring Her before you by such
sweet words. O King! What is the use of my talking too much? I will make Her
submissive to you like a slave girl.
31-44. Vyâsa said :– Hearing those words of
Durdhara, the Dânava Tâmra, who was very experienced in finding out the real
nature, said :– “I am telling you what is sanctioned by virtue and is at the
same time full of sweet amorous feelings, pregnant with deep meanings. Kindly
hear; O Giver of honour! This intelligent woman is not at all passionate nor
devoted to you; nor has that woman used any covert expressions to you. O Great
Hero! This is strange indeed that a Lady, beautiful, handsome, and of strange features,
at the same time alone and helpless, has come here to fight. A good-looking
woman, powerful, and having eighteen hands is never heard of, nor ever seen by
me in these three worlds. She is holding in each of Her hands powerful weapons.
O king! All these seem to be the contrary actions of Time. O King! I saw
ominous dreams during the night; and I conclude, therefore, that great dangers
are over our heads. Early in the morning twilight, I saw in my dream that a
woman, wearing a black raiment, was weeping in the inner courtyard; that some
inauspicious events are forthcoming can be easily judged from the above. O
King! The birds were screaming hoarsely in every house and various calamitous
events were seen in various houses; at this time that woman, firmly resolved,
was challenging you to fight; it, therefore seems to me that there is something
very serious in this matter. O Lord! This woman is neither human, nor a
Gandharvî, nor the wife of any Asura. Only to cause delusion to us, she, this
wondrous Mâyâ has been created by the gods. O King! In no case, weakness is to
be resorted; it is wise by all means to fight as best as possible; what is
inevitable will come to pass; this is my opinion. No one is able to unriddle
the of the Devas, whether they would be auspicious or inauspicious. Therefore
intelligent ones should weigh pros and cons carefully and remain patient and
steady. O King! Life or death is at the hands of Destiny; Nobody, therefore,
can do it otherwise.”
45-51. Hearing this, Mahisâsura said :– “O
Highly fortunate Tâmra! Better, then, stand for fight, fully resolved and go to
that Lady, beautiful, and conquer Her according to rules of justice and bring
Her before me. In case She does not come under your control in fight, kill Her;
but if She comes round, then show Her honour; do not kill Her. O All-knowing!
You are a great hero and at the same thoroughly conversant with Kâma S’âstra
(science of love); therefore conquer that Fair One by any means you can. O
valiant Tâmra, of mighty prowess! Go then with a mighty force and ponder over
again and again and find out Her intention. Is She prompted by passion or by
real inimical feeling or by any other motive? Try to find out whose Mâyâ is
this? Know all these beforehand; then find out the remedy; next fight with Her
according to your strength and prowess. Weakness should not be shown nor
merciless behaviour is to be resorted; you should behave with Her according to
the bent of Her mind.”
52. Vyâsa said :– O king! Thus hearing the
King’s words, Tâmra coming as if under the sway of Death, saluted the king
Mahisa and marched away with his army.
53-66. That wicked Dânava, who, on his way,
began to see all the fearful inauspicious signs, indicative of Death, became
surprised and was caught with fear. When he arrived at the spot, he saw the
Devî standing on a lion, while She was decorated with all the weapons and
instruments, and all the Devas were chanting hymns to Her. Tâmra, then bowed
down before Her with humility and modesty and addressed Her with sweet words,
according to the rules of the policy of conciliation. “O Devî! Mahisa, the lord
of the Daityas, has become enchanted on hearing Your beauty and qualifications
and has become desirous to marry You. O Beautiful One! You would better be
graciously pleased with that conqueror of the Immortals, the Mahisâsura; O Thou
of delicate limbs! Make him your husband and enjoy all the exquisite pleasures
of the Nandana garden as best as you can. The end and aim of attaining this
human form, beautiful in every respect and the abode of all bliss, is to enjoy,
in every way, all the pleasures of human existence and to avoid the sources of
all troubles. This is the rule.
“O Thou of beautiful thighs like those of the
young of an elephant! Your soft and delicate lotus-like hands are fit to play
only with nice balls of flowers; why then are You holding in Your hands all the
weapons and arrows? What is the use of holding ordinary arrows, when those two
eye-brows like bows, are existing with You? What need have you to take ordinary
arrows when you are graced with those piercing eye sights, your arrows. The war
is exceedingly painful in this world; those who know thus ought never to fight.
It is only those human beings that are prompted by greed that fight with each
other. What to speak of those sharpened arrows, one ought not to fight with
flowers even; O Devî! You can well say who is it that feels pleasure, when
one’s own body is pierced? Therefore, O Delicate One! Gladly you can worship
Mahisa, the lord of the world and the object of worship of the Devas and
Dânavas. Then he will satisfy all your desires. What more to say, you will no
doubt be his queen-consort. O Devî! If one tries one’s best, it is doubtful
whether one would be crowned with success; therefore keep my this request; you
will surely get all the best pleasures. O Beautiful! You are well acquainted
with all the politics; therefore you better enjoy thoroughly the pleasures of
the kingdom for full many years. And if you marry Mahisa you will have
beautiful sons and those sons again will be kings; and enjoying the pleasures
of your full grown womanhood, you will no doubt, be happy in your old age.”
Here ends the Eleventh Chapter of the Fifth
Book on the appearing of the Dânava Tâmra before the Devî in S’rî Mad Devî
Bhâgavatam, the Mahâ Purânam, of 18,000 verses, by Maharsi Veda Vyâsa.
Chapter XII
On the holding of counsel by Mahisâsura
1. Vyâsa said :– The World-Mother, hearing
Tâmra’s words, spoke laughing a little and with a deep voice like that of a
rumbling thunder cloud.
2-13. The Devî spoke :– “O Tâmra! Go and say
to your Lord Mahisa who, it seems, is stupid, whose end is nigh, who has become
very passionate, and who is void of knowledge what is proper and what is
improper. I am not like your grown up mother, the she-buffalo, having horns,
eating grass, with a long tail and a big-belly. I do not like to have Visnu,
the god S’ankara, Brahmâ, Kuvera, Varuna, or Fire. How then can I select a
beast? If I do so, I will be an object of much censure amongst the several worlds.
I am not desirous of any more husband; my Husband is existing; though He is the
Lord of all, Witness of All, yet He is not the Actor; He is without any desires
and He is calm and tranquil. He, the S’iva, is devoid of any Prakritic
qualities, without any attachment, the Great Infinite, without anyone to rely
on, without any refuge, omniscient, omnipresent, the Great Witness, the Full,
and the seat of the Full, the Auspicious. He is the abode of all, capable to do
all, the peaceful, capable to create everything and He is seeing everywhere.
How can I then leave Him and try to serve the dull, stupid Mahisa? Let him come
and fight with this understanding that he will be defeated and be made the
conveyance of Yama, the God of Death or the carrier of water of the human
beings. And if that impious heretic desire to live, let him fly at once to
Pâtâla with all his demon comrades; else I will slay him in battle. See! The
combination of similar substances leads to happiness; and if out of ignorance,
the connection takes place between things entirely different in their natures,
it becomes at once the source of all pains and troubles. You are a thorough
illiterate when you ask me to worship your lord; do you not see me endowed with
exquisite beauty? and what is your Mahisa? A buffalo with horns; how can then
creation become possible between us? Better fly away or fight if you like; I
will kill you and your friends, and if you leave the region of Heavens and the
share of Yajñâ, then you will become happy.”
14-30. Vyâsa said :– O King! Thus saying, the
Devî howled and roared so loudly that it appeared strange and it caused a great
terror to the Dânavas who took it as the great dissolution of the universe at
the end of a Kalpa. The earth and the mountains trembled; the wives of the
Dânavas, had miscarriages at that terrific noise. Tâmra hearing that sound was
terrified; his mind became unsteady and he at once fled to Mahisa. O King! The
Dânavas present in the city became deaf; thy fled and became very anxious and
were absorbed in the thought whence and how that sound came. The lion, too,
enraged and, raising up its manes, roared so loud that the Daityas became very
much terrified. Mahisa, too, became confounded to see Tâmra returning; he then
held a council with his ministers what ought to be done next? Mahisâsura said
:– “O best of the Dânavas! Shall we now take our shelter within the forts? Or
shall we go out and fight? Or will it be favourable to us if we fly away? You
all are intelligent and versed in all the S’âstras and unconquerable by your
foes; therefore ought you all to consult over the the matter in utmost privacy
for our success at the present moment. The root of Kingdom lies in the council
in the secret place (cabinet) and Statesmanship; if this counsel be kept well
preserved in secrecy, then that Kingdom is also kept entire; therefore it is
highly incumbent that the plan be kept in strictest confidence amongst the good
and virtuous ministers. If the plan be out, then destruction comes both to the
King and his Kingdom; hence the plan must be kept secret by those wanting
glory, lest it be taken advantage of and rendered ineffective by other persons.
O Ministers! Now declare, taking due consideration of time and place, after
duly discussing and ascertaining what is the best course to adopt, what would
be beneficial and full of reason and intelligence. First find out the cause why
this powerful woman, created by the Devas has come here alone and helpless?
That woman is challenging us to fight. What more wonder can there be than this?
Who can say in the three worlds what the result will be, whether it will be
good or otherwise? Victory comes not to many persons nor defeat comes to a
single individual; therefore victory or defeat lies at the hands of the Luck
and Destiny. Those who plead for place, policy, statesmanship, they say what is
Fate? Is there anyone who has seen Fate? (Adrista) No one has seen His
appearance. It may be argued that there may exist such a thing as Fate; to
which it might be replied, what proofs are there for such an existence? Thus
the weak persons alone hold it out as their only hope; nowhere are seen
energetic persons who can fulfil their ends by their own efforts, by those who
enrol themselves under Fate. Therefore “effort,” “energy” are the words of the
heroes and “Fate” is the word of the cowards. You should all consider today
these subjects fully and intelligently and then decide what are we to do?”
31-39. Vyâsa said :– Thus hearing the King,
the famous Vidâlâksa with folded hands spoke thus :– O King! First it should be
definitely ascertained whose wife is she, this woman possessing large eyes?
Whence and for what purpose has she come here; next what ought to be done
should be decided. It seems to me that the Devas, knowing that your death will ensue
from the hands of a woman, have created very carefully this lotus-eyed woman
out of their own essences. And they are lying in wait, unknown to anybody in
the celestial space with a desire to see the battle but really to fight with
you. In due time, they will undoubtedly help this woman. When the war will
ensue, Visnu and the other Devas will put this woman in front and slay us all.
Whereas this Devî will slay you. This is their earnest desire. O King! I have
come to know this beforehand; but what will be the actual result I cannot say.
I cannot say also whether it is advisable for You to fight now; therefore it
would be better if you consider yourself well on this matter of the gods and do
accordingly. Our duty, the duty of your servants lies in this :– That we should
sacrifice at any moment our lives for the preservation of your prestige and to
enjoy with you whenever you are enjoying. But, O King! It is extremely
advisable to ponder over this very carefully when we see that this woman,
though alone, is challenging us to fight who are armed with powerful soldiers.
40-44. Durmukha said :– O King! I know for
certain, that we will not get victory in this battle; still we ought not to
show our backs; for that would lead us to sheer disgrace. Even in our encounter
with Indra and other Devas, we did nothing hateful and blameable; then how can
any of us fly away when we come face to face with a helpless woman? Therefore
fight we must; that is certain; let whatever happen. What is inevitable, must
come to pass. Thus considered, what need we care for the result? If we die in
the battle, we will get name and fame; if we be victorious, we will get
happiness. Thus thinking both the cases, we must fight today. Death is
inevitable when our longevity expires; our prestige will suffer if we fly away;
therefore we ought not to spend uselessly our time in thus expressing our vain
regret for life or for death.
45-51. Vyâsa said :– O King! Hearing thus the
Durmukha’s words, Vâskala, the eloquent speaker, thus spoke to the king, with
clasped hands and his head bowed down. O King! You need not think thus in agony
with this unpleasant affair; alone I will kill that Chandikâ, of unsteady eyes.
O Best of kings! To be always prompt and energetic indicates that one is steady
in one’s heroic valour; to consider one’s enemy as dreadful is contrary to
above; so we ought now to take recourse to heroic valour. O King! Therefore I
will discard fear altogether and fight out valiantly; I will no doubt, send
Chandikâ in the battlefield to the abode of Death. I fear not Yama, nor Indra,
nor Kuvera, nor Vayu nor Agni, nor Visnu, nor S’ankara, nor Moon nor Sun; I do
not fear any of them; what fear can I, then, entertain of that vain arrogant
woman, who has got none to support her. I will kill Her with these arrows,
sharpened on stones. You can see today the prowess of my arms and enjoy peace;
you will not have to go to battle anymore to fight with Her.
52-65. Vyâsa said :– O King! Vâskala having
said thus to the lord Mahisa in a haughty spirit, Durdhara bowed down and said
thus :– O Lord of the earth! Let the purpose be whatsoever, with which the
beautiful Devî with eighteen hands, the creation of the gods, may come hither,
I will vanquish Her. O King! I think, it is simply to terrify you, as the Suras
have thus created this Mâyâ woman; therefore, do you forsake your delusion by
knowing this merely as a scare. O King! Such is the statesmanship; now hear
about the workings of the ministers. Ministers in this world are of three kinds
:– (1) Sâttvik; (2) Râjasik and (3) Tâmasik. Those ministers in whom the Sattva
quality is predominant, they perform their Master’s duties according to their
own strength. The Sâttvik Mantris (ministers) are well versed in their Mantra
S’âstras (the policies and statesmanship), virtuous and one-pointed in their
thoughts, they never do any injury to their king and they fulfil their own
purposes. The Râjasik Mantris are of different sorts; they are always after
their own interests; at times, whenever they like, they do the State duties.
The Tâmasik Mantris always look of their own interests out of their greedy
nature; they serve their ends even by ruining the regal interests. It is the
Tâmasik Mantris that are influenced by the bribes from the enemies, become
separated at their hearts from their own masters and give out the secrets to
the enemies, while staying in their homes. They always advise alienation policy
like the sword ensheathed in a scabbard; and when the time of war comes, they
always frighten their masters. Therefore, O King! Never put your trust on
ministers; if you do so, they will always hinder you in your actions and
counsels; what harm cannot be done by those ministers that are treacherous,
greedy, deceitful and void of any intelligence and always addicted to vicious
acts, when they are trusted! Therefore, O King! I will go myself to the battle
and serve your purpose; you need not be at all anxious in this matter. I will
soon bring before you that vicious woman; I will do your actions by my own
strength and powers. Let you be calm; and look at my strength, fortitude and
valour.
Here ends the Twelfth Chapter of the Fifth
Book on the holding of counsel by Mahisâsura in S’rî Mad Devî Bhâgavatam the
Mahâ Purânam, of 18,000 Slokas by Maharsi Veda Vyâsa.
Chapter XIII
On the killing of Vâskala and Durmukha
1-6. Vyâsa said :– O King! The two powerful
Dânavas Vâskala and Durmukha, well-versed in arts of warfare, went out for
battle, maddened with their prowess. The two Dânavas, elated with vanity, went
to the battle-field and began to address the Devî in voice deep as the rumbling
of a cloud. O Beautiful Devî! You better choose and worship the Lord of the
Daityas, that high-souled Mahisâsura who has conquered all the Devas. He will
come before you in privacy in a human shape, with all auspicious signs and
adorned with beautiful ornaments. O Sweet smiling One! better place your
highest feelings of love on the lovely Mahisa as your husband, and you will get
all the pleasures of the three worlds as you desire. O Sweet speaking! In
short, if you select him as your husband, you will be the mistress of those
incomparable worldly happinesses that women always aspire.
7-13. Hearing thus the words of Vâskala and
Durmukha, the Devî said :– “O Stupid! Do you think Me as deluded by passion? Do
I not possess strength and intelligence that I will worship that hypocrite
Mahisa as husband? See! The ladies of a high family select those persons that
are equal in rank as far as family and distinctions, qualifications and
propriety of conduct are concerned or those who are superior in beauty,
cleverness, intelligence and other qualifications. Then how can a Devî,
becoming passionate, worship the worst of all beasts, the beast Mahisa? O two
Asuras! Go you immediately to your King Mahisa resembling in his body like an
elephant and having a pair of horns and tell him, Go either to Pâtâla (the
nether regions) or come and fight with Me; the Lord of the Devas will no doubt
be happy if the war ensues. O Stupid! My advent here cannot go in vain; I will
easily slay you and then depart; knowing this do as you like. O Beast! Without
conquering Me, you would get no shelter either in the heavens, or in this
earth, or in the caves of mountains?”
14-25. Vyâsa said :– Hearing thus, the two
powerful Daityas, with eyes reddened with anger, firmly resolved to fight and
took bows and arrows in their hands. O Descent of Kuru! The Devî then made a
terrible noise and fearlessly stood there. The two Dânavas then began to shoot
dreadful arrows at Her. For the victory of the Devas, the Devî also begin to
hurl arrows after arrows on the two Dânavas, emitting a sweet sound. Vâskala
first came forward with no delay; and Durmukha stood aloof there simply as a
witness. The terrible fight then ensued between the Devî and Vâskala; arrows,
swords and weapons were seen shining in the air and raised terror to those that
were dull in intellect. Then the Mother of the Universe seeing Vâskala growing
turbulent shot at him five arrows sharpened on stone. The Dânava, too, cut off
the arrows of the Devî and hurled seven arrows at Her, seated on a lion. The
Devî cut off the Dânava’s arrows and shot at that hypocrite, sharpened arrows
and began to laugh frequently. She again cut off his arrows with Ardhachandra
arrow; Vâskala then pursued the Devî with a club in his hands to slay Her.
Seeing the arrogant Dânava with club in his hands, Chandikâ Devî struck him
down on the ground with Her own club. The very powerful Vâskala fell down on
the ground but rose up within a very short time and hurled again on the Devî
his club. Seeing him again attacking Her, the Devî got angry and pierced him
with Her trident; Vâskala fell down, thus pierced, and died.
26-38. Vâskala falling thus dead on the
field, the soldiers of the wicked demon routed; whereas the Devas became glad
and repeatedly shouted aloud, “Victory to the Devî.” On this Daitya being
slain, Durmukha came forward on the battle-field, filled with anger and
accompanied by a stronger army. Mounted on a chariot, shielded all over his
body with a coat of armour, Durmukha came before the Devî, shouting all along,
“Wait, wait, O You weak woman!” and with bows and arrows in his hands. The Devî
blew Her conchshell and made sounds by stretching Her bow in order to make the
Dânava infuriated with anger. The Asura then began to shoot sharp arrows after
arrows like poisonous snakes. The Mahâmâyâ, by Her own arrows, cut off those of
Her enemy and began to shout loudly. The fight then raged furiously, when both
parties began to use arrows, S’aktis, clubs, Musalas, and Tomaras. Blood began
to flow in the battle-field in torrents like rivers and on the banks of that
river of blood, were seen the severed heads of the dead bodies which looked
like so many hollow shells of gourds, as if kept there by the attendant of the
god of Death, for their swimming purposes. The battle-field, then, became very
dreadful and impassable; at some places dead bodies are lying; wolves are
feeding on their flesh; at other places are seen jackals, dogs, herons, crows,
vultures, eagles, and other voracious birds and beasts and iron-tipped arrows,
eating the dead bodies of those wicked demons. Air began to emit an offensive
smell, because of its contact with these corpses; and there were heard the
heart-rending sounds of various carnivorous birds and animals. Then the wicked
Durmukha began, as if inspired by the god of Death, to address the Devî angrily
and arrogantly with his right hand raised up before Her. “Your brain has become
perverted; fly away just now or I will send you unto death, or you better
accept the proud Mahisa, the lord of the Daityas, as your husband.”
39-50. The Devî said :– “O Villain! I see
your death at hand this very day; therefore you are deluded and therefore
raving like a mad man. I will kill you today like Vâskala. O Stupid! Better fly
away; or if you prefer death, then wait; I will slay you first; then the dull
Mahisa, the son of a she-buffalo.” Hearing thus, Durmukha, as if prompted by
Death, hurled dreadful arrows on the Devî. Instantly the Devî, too, cut off all
his arrows and, infuriated with anger, pierced the Dânava by sharpened arrows
as Indra had pierced Vritrâsura before. The fight then turned out very
dreadful. O King! Weak persons become very afraid and strong ones become very
excited. Instantly the Devî cut off the Asura’s bow and broke his chariot by
five arrows. On seeing his chariot broken, the powerful Durmukha attacked on
foot the Devî with his club, very hard to overcome. He knocked at the head of
the lion with that club with great force; but the powerful lion did not become
unsteady, though so very hard hit. Seeing the demon thus standing before Her,
the goddess Ambikâ cut down his head by her sharpened axe. On his head being
thus severed, Durmukha fell down dead on the field. The band of Immortals, then,
loudly shouted, “Victory to the Devî.” When Durmukha was slain, the Immortals
from the celestial space began to chant praises and hymns to the Devî, showered
down flowers on Her head and gave shouts of “Victory to the Devî.” The Risis,
Siddhas, Gandarbhas, Vidyâdharas, and Kinnaras all became very glad to see the
Demon dead on the field.
Here ends the Thirteenth Chapter of the Fifth
Book on the killing of Vâskala and Durmukha in S’rî Mad Devî Bhâgavatam, the
Mahâpurânam, of 18,000 verses by Maharsi Veda Vyâsa.
Chapter XIV
On the killing of Tâmra and Chiksura
1-4. Vyâsâ said :– Hearing the death news of
Durmukha, Mahisâsura became blind with anger and began to utter repeatedly to
the Dânavas, “O! What is this? What is this? Alas! That delicate woman has slain
in battle the two heroes Durmukha and Vâskala! Lo! Now look at the wonderful
workings of the Daiva (Fate). It is the acts virtuous, or otherwise that make
men dependent; and the powerful Time awards pleasure or pain accordingly. The
two powerful Demons are killed; what are we to do hereafter? You all judge and
say what is reasonable at this critical juncture.”
5-23. Vyâsa said :– When the powerful Mahisa
said thus, his general Chiksura, the great warrior spoke as follows :– “O King!
Why are you so anxious as to take away the life of a delicate woman? I will
kill Her;” thus saying he departed for battle, mounted on his chariot and
accompanied by his own army. The powerful Tâmra accompanied him as his
attendant; the sky and all the quarters became filled with the clamour of their
vast army. The auspicious Devî Bhagavatî saw them before Her and She made an
extraordinary wonderful sound with Her conchshell, with Her bow string and with
Her great bell. The Asuras heard that and trembled and fled, speaking amongst
each other, “What is this?” The Chiksurâksa seeing them turning their backs,
told them very angrily, “O Dânavas! What fear has now overcome you? I will slay
today this vain woman in the battle with arrows; so you should quit your fear
and remain steady in battle.” Thus saying, the Dânava Chieftain Chiksura came
fearlessly before the Devî with bows and arrows in his hands and, accompanied
by his army, angrily spoke thus :– “O Thou of large and broad eyes! Why are you
roaring to terrify the weak persons! O the Soft limbed One! I have heard all
about your deeds but I am not a bit afraid of You. O One of beautiful eyes! It
is a matter of disgrace, rather sin, to kill a woman; knowing this my heart
wants to pass over this act (does not like to do it, if my purpose be served
without it).
O Beautiful One! The women fight with their
side glances and amorous gestures; but I have never heard a woman like you
coming to fight with arms and weapons. Even the delicate flowers, Mâlati, etc.,
cause pain on the bodies of beautiful women like you; so it is not advisable to
fight against you with flowers even; what to speak of sharpened arrows! Fie on
those who spend their lives according to the Ksatriya Dharma! Oh! Who can
praise that Dharma which allows this dear body of ours to be pierced by
sharpened arrows? This dear body is nourished by sweet food, by being smeared
with oil, and by smelling the scents of beautiful flowers. Ought, then, one to
destroy it by arrows from an enemy? Men get their bodies pierced by arrows and
then become rich. Now is it possible for the riches to give pleasure afterwards
when they caused such pains in the beginning? Even if this be so, fie on those
riches! O Beautiful One! It seems you are not intelligent; why have you desired
to fight instead of to enjoy sexual pleasures. O beautiful! What merits have
you found in the battle that you have chosen this. Where you see the action of
the axes and spears, striking each other with clubs, and hurling of sharpened
arrows and weapons and where, when death comes, jackals come and feed upon the
dead bodies, what merits have you been able to trace out in these things! It is
only those cunning poets that praise these; they say that those who die in
battle go to heaven! O Beautiful! Those sayings are, no doubt, mere flatteries.
Therefore, O Excellent One! Go away anywhere else you like; or accept this king
Mahisa, the tormentor of the Devas, as your husband.”
24-30. Vyâsa said :– O King! The Dânava
Chiksura speaking thus, the Divine Mother addressed him thus :– O Stupid! Why
are you speaking false words, having no significance, like a literary man
giving out mere words only? You do not know anything of politics, ethics,
metaphysics; you serve the illiterate and stupid; therefore, you are also a
first class illiterate; you do not know what are the royal duties; then what
are you speaking before me? I will kill that Mahisâsura in battle make the soil
muddy with his blood, thus establish firmly My pillar of Fame and then go
happily to My abode. Surely will I slay that vain vicious demon, the tormentor
of the Devas. Better fight steadily. O Stupid! Better go to Pâtâla with all the
Dânavas, if you and Mahisa desire to live any longer. And if you like to go
unto death, then be ready and fight without any delay; I will slay you all;
this is My firm resolve.
31-39. Vyâsa said :– O King! Hearing the
Devî’s words, the Dânava, proud of his own strength, began to hurl instantly on
Her showers of arrows, as if another shower of rain burst upon Her. The Devî
cut off those arrows into pieces by Her sharp arrows and shot at him dreadful
arrows like poisonous snakes. Then their fight became astounding to the public;
the Divine Mother, then, struck him with Her club so much that he fell down
from his chariot. That vicious demon, thus struck by the club, remained
senseless near to his chariot for two muhûrtas, fixed like a mountain. Tâmra,
the tormentor of the foes, seeing him thus, could not remain steady and came
forward to fight with Chandikâ. The Devî seeing him laughed and said, “O
Dânava! Come, Come, I will instantly send you unto death. Or, what is the use
of your coming? You are so weak that you can be called lifeless. What is that
stupid Mahisa doing now? Is he thinking out the way to save his life? You all
are too weak; no use in killing you, all my labours will go in vain, if that
wicked Mahisa, the enemy of the gods, be not slain. Therefore, do you go to
your home and send here your king Mahisa. I am staying here in that form in
which that wicked one likes very much to see Me.”
40-56. Hearing Her words, Tâmra became very
angry and drawing his bow up to his ear, began to hurl arrows after arrows on
Chandikâ Devî. The Bhagavatî, too, had her eyes reddened with anger and drawing
Her bow began to shoot arrows quickly at the demon, wishing to kill, as early
as possible, the enemy of the gods. In the meanwhile, Chiksura regained his
senses, and taking up again his bow in an instant, came before the Devî. Then
Chiksura and Tâmra, the two valiant warriors, began to fight dreadfully with
the Devî. Mahâ Mâyâ then, became very angry and began to hurl arrows after
arrows so incessantly that all the armours of all the Dânavas became pierced
and were cut down to pieces. The Asuras, thus pierced by arrows, became
infuriated with anger and hurled angrily a network of arrows upon the Devî. The
Dânavas, thus struck with sharp arrows and filled with cuts and wounds looked
like the red Kims’uka flowers in the spring. The fight then grew so severe
between Tâmra and Bhagavatî that the seers, the Devas, were all struck with
wonder. Tâmra struck on the head of the lion with his dreadful hard Musala
(club), made of iron, and laughed and shouted aloud. Seeing him thus
vociferating, the Devî became angry and cut off his head by her sharp axes in
no time. The head being thus severed from the body, Tâmra, though headless, for
a moment turned round his Musala and then fell down on the ground. The powerful
Chiksura, seeing Tâmra thus falling down, instantly took up his axe and ran
after Chandikâ. Seeing Chiksura with axe in his hand, the Bhagavatî quickly
shot at him five arrows. With one arrow, his axe was cut down, with the second
arrow his hands were cut and with the remaining ones his head was severed from
his body. Thus when the two cruel warriors were slain, their soldiers soon fled
away in terror in all directions. The Devas were exceedingly glad at their
downfall and showered gladly flowers from the sky and uttered shouts of Victory
to the Devî. The Risis, Gandarbhas, the Vetâlas, the Siddhas and Châranas were
all very glad and began to utter repeated, “O Goddess! Victory, victory be
Yours.”
Here ends the Fourteenth Chapter of the Fifth
Skandha on the killing of Tâmra and Chiksura in S’rî Mad Devî Bhâgavatam, the
Mahâ Purânam, of 18,000 verses by Maharsi Veda Vyâsa.
Chapter XV
On the slaying of Vidâlâksa and Asilomâ
1-3. Vyâsa said :– O King! Hearing the two
Demons slain by the Devî, Mahisâsura became very much amazed and sent the
powerful Asilomâ and Vidâlâksa and the other Dânavas to the battle to kill the
Devî. The Dânavas, all very skilled in the art of warfare, marched on for
battle, fully equipped with weapons and clad in armour, and we attended by a
vast army. They arrived there and saw the Divine Mother with eighteen hands
taking Her stand on a lion, with axes and shield in Her hands.
4-5. The calm-tempered Asilomâ appeared
before the Devî ready to kill the Daityas, saluted Her and smilingly said :– O
Devî! Why have You come here? and what for You are killing these faultless
Daityas? O Beautiful One! Tell all these to me truly. We will make treaty with
you.
6-17. Take gold, jewels, pearls and any other
excellent things the you like and retire from the field as early as passible.
Why do you like this warfare tending to increase misery; the wise persons say
that it leads to the destruction of all happiness. Your body is very delicate;
it cannot bear the stroke of flowers even; then why are you suffering the
stroke of weapons on your bodies; I am very much puzzled to think these things.
See! The cleverness is judged when peace is the result thereof; for it leads
always to happiness. Then why are you liking to fight which will lead only to
pain and suffering. Happiness is only to be had and pain is to be avoided; this
is the rule. O Devî! That happiness is again of two kinds :– Permanent and
transitory. The pleasure that comes out of the knowledge of Atmajñân is
permanent and that which is derived from enjoyments is transitory; these who
know truly the Veda S’âstra, they avoid this transitory pleasure of enjoyments.
If you follow the opinion of the Mimâmsakas and do not believe in the existence
of future births, even then you ought not to fight; when you have got this
youthful age, you ought to enjoy the excellent pleasures in this world. O One
of lean stomach! And if you doubt in the existence of the other worlds after
death, even then you ought to desert from fighting and perform, in this life,
such actions as will lead you to the attainment of Heavens. This fully
developed womanhood is transient; knowing this do virtuous actions always; the
wise ones always avoid tormenting others; thus one ought to perform things not
contradictory to Dharma, Artha and Kama. Therefore, O Auspicious One! Do You
also things virtuous always. O Mother! Why are you killing these Daityas
without any cause? There is, again, the feeling of mercy; the lives again of
all are dependent on Truth. Therefore the sages always preserve piety, mercy
and Truth. O Beautiful One! Then what is the use in Your killing these Demons?
Please say explicitly on this point.
18-27. The Devî said :– O Powerful one! Hear
why I have come here and why I am killing the Daityas? I answer your question
on the above points. O Demon! I, though merely a spectator, always go about all
over the worlds, seeing the justices and injustices done by the several souls
there. Never I possess any desire of enjoyment, nor have I greed for anything,
nor have I enmity with any creature. Only to preserve the virtue and religion
and to keep up the righteous, I roam over the worlds. This is My vow and I
always adhere to it. To preserve the good and to put down the evil doers is My
duty. Many Avataras are to take their incarnations, cycles after cycles, to
preserve the Vedas; therefore I incarnate Myself in yugas after yugas. Now the
wicked Mahisa is ready to destroy the Devas; seeing this, I have come here to
kill him. I tell you verily that I will slay that vicious powerful Mahisâsura,
the enemy of the gods. Knowing this, you remain or depart, as you desire. Or
you can go to Mahisa, that impious son of a she-buffalo, and say what is the
use in sending other Asuras to the battle; he can come himself and fight. If
your king likes to make a treaty, then let him avoid his enmity with the Devas
and go down to the Pâtâla. Let him return to the Devas whatever he has taken
perforce from them and go to the Pâtâla, where Prahlâda is residing.
28-29. Vyâsa said :– O King! Hearing thus the
Devî’s words, Asilomâ asked gladly, before the Devî, the powerful Asura
Vidâlâksa :– Well, Vidâlâksa! You have heard just now all what the Devî has
said; now are we to observe treaty or declare war. What are we to do under the
circumstances?
30-34. Vidâlâksa said :– Our king knows full
well that his death will certainly take place in the battle; knowing this, he
is not willing to make peace, out of his egoism and vanity. He is seeing before
him daily the deaths of the Dânavas and still he has sent us to battle. Who can
overcome the destiny? The duty of a servant is a very difficult one; he will
have to be always submissive and obedient, without caring the least for his own
self-respect; just as the dancing dolls are completely under the hands of the
actors and their movements vary according to the pulling of the wires employed
in making them dance. How can we then go to our master and say such hard words
as he would give away to the Devas all the gems and jewels and go down to
Pâtâla with other Dânavas. One considers it one’s duty to speak pleasant words
though untrue; true words cannot be beneficial; true and at the same time
beneficial words are very rare in this world; at such critical cases, one ought
to remain silent. Especially heroes ought never to excite their kings by
useless words; this is the essence of politics. We should never go and advise
our king with eagerness what is best or to ask advice from him about such
things; the king would then certainly be very angry. Therefore we ought to do
our duties to the king, even if our lives be at stake. To consider our lives as
nothing and to fight for our king are what is best for us.
35-57. Vyâsa said :– O King! Thus thinking,
the two heroes then wore their coats of armour, mounted on their chariots and,
with bows and arrows in their hands, became ready for fight. First Vidâlâksa
shot seven arrows; the great warrior Asilomâ stood aloof at a distance as a
mere witness. The Divine Mother cut off those arrows to pieces with Her arrows,
no sooner they reached Her, and then shot at Vidâlâksa three arrows sharpened
on stone. The demon Vidâlâksa fell senselss by these arrows on the battle-field
and after a short while died, as if ordained by Fate. Seeing Vidâlâksa thus
dead, Asilomâ took up his bows and arrows and came up, for fight. The hero,
then, raising his left hand, said briefly, thus :– “O Devî! I know that death
is inevitable to the Dânavas; still I am ready to fight; for I am dependent and
Mahisa is of very dull intellect; he cannot make any distinction between what
is really good and what is merely pleasant. I will never speak before him
unpleasant words, though beneficial. Rather I will sacrifice my life in the
battle-field than advise him anything, be that auspicious or inauspicious. The
Dânavas are being killed no sooner they are shot at by your arrows; seeing this
I consider Fate superior to all. Prowess does not lead to any success; Fie on
one’s prowess! Thus saying, the Demon began to shower arrows after arrows on
the Devî; the Devî, too, cut them to pieces with Her own arrows before they
came to Her; and, becoming angry, soon pierced him with arrows. The Devas
witnessed this sight from above. The body of the Demon was then covered with
cuts and wounds; blood began to flow from them; the Demon consequently began to
shine like the jovial Kimsuka tree. Asilomâ then lifted aloft his heavy iron
club and ran after Chandikâ and hurt the lion on his head with anger. Not
caring at all this severe stroke of the club inflicted by that powerful Demon,
the lion tore asunder his arms with his claws. Then that dreadful Demon leapt
with club in his hand and got up the shoulder of the lion and hit the Devî very
hard. O King! The Devî, then, baffled the hit and cut off the Demon’s head with
Her sharp axe. The head being thus severed, the Demon was thrown on the ground
with great force; seeing this, a general cry of distress arose among his
soldiers. The Devas shouted aloud “Victory to the Devî” and chanted hymns to
Her. The drums of the Devas resounded and the Gandarbhas began to dance in
great joy. Seeing the two Demons thus lying dead on the battlefield, the lion
killed some of the remaining forces by his sheer strength and ate up others,
and made the battlefield void of any persons. Some fled away in great distress
to Mahisâsura. The fugitives began to cry aloud, “Save us, save us” and said,
“O King! Asilomâ and Vidâlâksa are both slain; and those soldiers that remained
were eaten up by the lion.” Thus they told and plunged the King in an ocean of
dire distress. Hearing their words, Mahisa became absent minded through pain
and grief and began to think over the matter with great anxiety.
Here ends the Fifteenth Chapter of the Fifth
Book on the slaying of Vidâlâksa and Asilomâ in S’rîmad Devî Bhâgavatam, the
Mahâ Purânam, of 18,000 verses by Maharsi Veda Vyâsa.
Chapter XVI
On the conversation between the Devî and
Mahisâsura
1-7. Vyâsa said :– O King! Hearing those
words, the King Mahisa in anger addressed the charioteer Darûka :– “Bring over
my chariot quickly. That chariot is drawn by one thousand excellent horses, is
bedecked with banners, flags, and ensigns, is furnished with various arms and
weapons, and is endowed with good wheels of a white colour, and beautiful poles
in which the yoke is fixed.” The charioteer brought the chariot instantly and
duly informed the king, “O King! I have got the chariot ready at your door, your
beautiful chariot, bedecked with beautiful carpets and various arms and
weapons.” Hearing that the chariot had been brought, Mahisa thought, the Devî
might not care him, seeing him ugly faced with a pair of horns and therefore
decided to assume a human shape and then go to the battle. The beauty and
cleverness are the delights of women; therefore I will go before Her, with a
beautiful body and with all the cleverness and dexterities. For I will never be
delighted with anything but that woman looking at me with fondness and becoming
passionately attached to me.
8-33. Thus thinking, the powerful King of the
Demons quitted the buffalo appearance and assumed a beautiful human shape. He
put on beautiful ornaments, armplates, etc., and wore divine cloths and had
garlands on his neck and thus shone like a second Kandarpa, the god of Love.
Taking, then, all the arrows and weapons, he mounted on the chariot, and
attended by his army, went to the Devî, elated with power and vanity. The Devî
blew Her conchshell when She saw Mahisâsura, the lord of the Dânavas, come
before Her with a handsome appearance, tending to captivate the minds of
mistresses and surrounded by many powerful and valiant warriors. The King of
the Demons heard the blow of the conchshell, wondrous to all, came up before
the Devî and smilingly spoke to Her thus :– O Devî! Whatever person there
exists in this world, this wheel of Samsâra (the eternal round of births and
deaths), be he or she a man or a woman, everyone always hankers after pleasure
or happiness. And that pleasure is derived in this world by the combination of
persons with each other; never is it seen where this combination is absent.
Again this combination is of various kinds; I will mention them; Hear. Union is
of various kinds according as it arises out of affection or out of natural
consequences. Of these, I will now speak of unions coming out of affection, as
far as my understanding goes. The union that comes between father, mother and
their sons arises out of affection; it is therefore good. The union between
brother and brother is middling, for mutual interests of give and take are
there between the two. In fact, that union is considered as excellent which
leads to happiness of the best sort and that union which leads to lesser happiness
is known as mediocre. The union amongst the sailors, coming from distant lands,
is known as natural. They come on various errands concerning their varied
interests. This combination, because it offers the least amount of happiness,
is considered as worst. The best union leads in this world to best happiness. O
Beloved! The constant union of men and women of the same age is considered as
par excellence; for it gives happiness of the very best sort. Both the parties,
men and women, are elevated when they want to excel each other in their family
connections, qualities, beauty; cleverness, dress, humility and propriety of
conduct. Therefore, O Dear! If you establish with me that conjugal relation,
you will get, no doubt, all the excellent happiness. Specially I will assume
different forms at my mere will. All the Divine jewels and precious things that
I have acquired after defeating Indra and the other Devas in battle, and others
are lying in my palace; you can enjoy all of them as my queen consort or you can
make a charity of them as you like. O Beautiful One! I am your servant;
consequently, at your word, I will no doubt quit my enmity with the Devas. In
short, I will do anything that leads to your pleasure and happiness. O Sweet
speaking One! O Large-eyed One! My heart is enchanted very much with your
beauty; I will do, therefore, as you order me. O One having a broad hip! I am
very much distressed; I now take refuge unto You. O One having beautiful
thighs! I am very much struck with the arrows of Cupid, and I am very much
discomforted; therefore, save me. To protect one who has come under one’s
refuge is the best of all virtues. O One of a somewhat whitish body! O One
having a slender waist! I will spend the remaining portion of my life in
serving you as your obedient servant. Never will I act contrary to your orders
to the risk even of my life. Take this as literally true and do accordingly. I
now throw aside all my weapons before Your feet; O Large eyed! I am very much
distressed by the arrows of Cupid; dost Thou therefore show Thy mercy on me. O
Beautiful One! Never I showed my weakness to Brahmâ and the other Devas; but
today I acknowledge that before You. I have defeated Brahmâ and others; they
are fully acquainted with my prowess in the battlefield. But, O Honoured Woman!
Though I am so powerful, I now acknowledge myself as your servant. Better look
at me and grant your mercy.
34. Vyâsa said :– O King! Mahisa, the lord of
the Daityas, having said so, that beautiful Bhagavatî laughed loudly and spoke
smiling :–
35-45. The Devî said :– I do not desire any
other body than the Supreme One! O Demon! I am His Will-power; I therefore
create all these worlds. I am His S’ivâ (auspicious) Prakriti (Nature); That
Universal Soul is seeing Me. It is owing to His proximity that I am appearing
as the Eternal Consciousness, manifesting Itself as this Cosmos. As irons move
owing to the proximity of magnets, I, too, though inert, owing to His
proximity, work consciously. I do not desire to enjoy the ordinary pleasures;
you are very dull and stupid; there is no doubt in this, when you desire sexual
union. For women are considered as chains to hold men in bondage. Men bound up
by iron chains can obtain freedom at any time, but when they are fastened by
women, they can never obtain freedom. O Stupid! You now want to serve the
source of urine, etc. Take refuge under Peace; peace will lead you to
happiness. Great pain arises from connection with women; you know this; then
why are you deluded? Better avoid your enmity with the Devas and roam over the
world anywhere you like. Or, if you desire to live, go to Pâtâla; or fight with
Me. Know this for certain that I am stronger than you. O Dânava! The Devas
collected have sent Me here; I tell you this very truly; I am satisfied with you
by your words of friendship; therefore dost thou fly away while you are living.
See! When words are uttered seven times amongst each other, friendship is
established between saints. That has been done so amongst us; so there is
friendship now between you and me; I won’t take away your life. O hero! If you
desire to die, fight gladly; O powerful one! I will, no doubt, kill you.
46-65. Vyâsa said :– O King! Hearing the
Bhagavatî’s words, the Dânava, deluded by passion, began to speak in beautiful
sweet words :– O Beautiful One! Your body and the several parts thereof are
very delicate and beautiful. A mere sight of such a lady makes one enchanted.
Therefore, O Beautiful faced one! I fear very much to strike against your body.
O Lotus-eyed One! I have subjugated Hari, Hara, the Lokapâlas and the several
other Devatâs; I therefore ask whether it is proper for me to fight with you! O
Fair one! If you like, you marry and worship me, or you can return to your
desired place whence you have come. You have declared friendship with me; I
therefore do not like to strike any weapons on you. I have now spoken for your
good and welfare. You can gladly go away. O beautiful one! You are a fair woman
with beautiful eyes; what fame shall I earn by killing you! O One of slender waist!
Murdering a woman, a child, and a Brâhmin certainly makes the murderer liable
to suffer the consequences thereof. I will certainly carry you today to my
place without killing you. If I use force to you, I will not get happiness;
for, in such cases, the application of force leads to no happiness. O One
having good hairs! I salute before you and speak that a man cannot be happy
without the lotus face of a woman; similarly a woman cannot be happy without a
man’s lotus face. Where comes off the good combination between these two, then
the highest pitch of happiness is conceived and pain arises on the disjunction
thereof. True that you are well decked with ornaments all over your body but
you seem wanting in cleverness; for you are not worshipping me. Who has advised
you to renounce enjoyments? O Sweet speaking One! If this be true; then surely
he is your enemy; he has deceived you. O Dear! Leave your this stubbornness and
marry me; both of us shall then be happy. Visnu shines well with Kamalâ, Brahmâ
looks splendid with Savitrî, Rudra is well associated with Parvatî and Indra
with S’achî, so I will shine well with you; there is no doubt in this. No woman
can ever be happy without any good husband. And why are you not then,
acknowledging me your husband even when you have got him. O Beloved! Where is
now that Cupid of dull intellect? Why is he not troubling you with his
maddening delicate five arrows? O Fair one! I think that Madana (the god of
Love) out of his pity to you, seeing that you are very weak is not striking his
arrows on you as he has done to me. O One looking askance! Or it may be that I
have got some enmity with that Cupid; else why is he not shooting arrows at
you? Or my enemies the Devas have advised the God of Love not to dart his
arrows on you. O One of slender body! As Mandodarî had to marry afterwards,
when she became passionate, a hypocrite, and so she had to repent thinking that
she had not married before a beautiful auspicious king, so I think, O One,
having eyes like the young of a deer! You, too, will have to repent like her if
you decline to marry me now.
Here ends the Sixteenth Chapter of the Fifth
Book on the conversation between the Devî and Mahisâsura in S’rî Mad Devî
Bhâgavatam, the Mahâpurânam, of 18,000 verses, by Maharsi Veda Vyâsa
Chapter XVII
On Mandodarî’s accounts
1-2. Vyâsa said :– O King! Hearing thus, the
Devî asked the Dânava, “Who is that Mandodarî? Who is that king who was not
first taken by her? And who is that king whom she married afterwards? And how
did she repent afterwards? Describe all these in detail to me.”
3-26. Thus asked by the Devî, Mahisa began to
say :– “O Devî! There is a place, named Simhala, noted in this earth and
decorated with various trees and prosperous with wealth and grains. A virtuous
king, named Chandrasena, used to reign there; he was calm, peaceful, truthful,
heroic, charitable, steady, forbearing, well versed in polities, ethics and
morals vast as a wide ocean, learned in S’âstras, knowing all forms of
religions and much skilled in archery. He was mindful in governing his subjects
and he used to punish according to the laws of Justice. The king had a
beautiful well-qualified wife, very handsome and broad-hipped. She was very
much devoted to her husband and always engaged in religious acts and of good
conduct. This wife, endowed with all auspicious signs, gave birth to a
beautiful daughter in her first delivery. The King Chandrasena, the father, was
very pleased to have this beautiful daughter and gladly called her by the name
of Mandodarî. This daughter began to grow daily like the phases of the Moon.
When she grew ten years old, she became very handsome. The King now became
anxious to have a suitable bridegroom and used to think of it everyday. The
Brâhmins then told the king that there was a prince named Kambugrîva, the
intelligent son of the powerful king Sudhanvâ of Madra; this prince was
endowed, with all kingly qualifications and versed in all knowledge and was
therefore a fit match for your daughter. The king then asked his dear qualified
wife that he would like to marry his daughter to Kambugrîva. The queen, hearing
this, asked her daughter Mandodarî that her father was desiring to marry her to
Kambugrîva, the son of the king of Madra. Hearing her mother’s words, Mandodarî
spoke thus :– “O Mother! I have got no desire to marry; I will not accept any
husband; I will take the vow of leading a chaste virgin life and thus pass the
rest of my life. O Mother! There is nothing more miserable in this ocean of
world than dependence; I therefore prefer to lead incessantly a life of severe
asceticism. The Pundits versed in the S’âstras say that taking up the vow of
separateness and independence leads to salvation; I will thus be liberated; I
have no need for a husband. At the time of marriage ceremony, one has to say
before the consecrated Fire that one will remain always a dependent to one’s
husband in every way; besides in a father-in-law’s house, one has to pass one’s
time as a slave, as it were, to one’s mother-in-law and to husband’s (younger) brothers;
again one will have to think oneself as happy when one’s husband is happy and
as unhappy when one’s husband is unhappy; this is the worst of all miseries.
Again if the husband marries again another woman, then this misery of having a
co-wife is extreme. O Mother! Jealousy arises then towards even one’s own
husband and therefore suffering is endless. Therefore what happiness can there
be in this dream-like worlds; especially with women who are made dependent by
Nature? O Mother! I heard that in days of yore the religious son of Uttânapâda,
Uttama was younger than Dhruva; and yet he became King. And the King Uttânapâda
banished his dear wife, solely devoted to her husband, without any cause, to
the forest. Therefore women have to suffer such diverse pains while their
husbands are living; and if by chance the husband dies, then women get
interminable pains; the widowhood becomes the only source of grief and sorrow.
Again if the husband be in foreign lands, women become subjected to the fire of
Cupid, and then the house becomes an object of more agony. Thus whether the
husband lives or dies, there is no happiness at any time. Thus, according to my
opinion, I ought never to accept any husband.”
27-31. The Mother then told her husband all
about what the daughter had said. Mandodarî would accept the vow of a life-long
virgin; she had no desire to marry. She had brought forward many faults in a
worldly life and thus would perform vows and Japams and pass her time alone.
She did not yearn after a husband. The King,
hearing thus, came to know, that his daughter had no intention to marry and so
began to pass his time without giving away his daughter in marriage. Thus the
daughter lived in family protected by her father and mother; by that time signs
of puberty were seen in the body of the daughter. Her comrades requested her
repeatedly to select a bridegroom; but she spoke many words of wisdom and did
not show any inclination for marriage.
32-44. Once, on an occasion, that beautiful
faced woman went out with her female attendants on a pleasure trip to a garden,
beautified with various trees. There the slender bodied one began to play and
enjoy with her comrades in picking up various flowers and beautiful flowering
creepers. Just at that time, the famous King of Kosala, the powerful Vîrasena
came there accidentally. Alone he was on his chariot, attended by a few
soldiers; his large army and retinue were coming slowly behind him at some
distance. Her comrades, then, looking at that King from a distance, told
Mandodarî, “O friend! See! Somebody, strong and beautiful, like a second God of
Love is coming towards us, mounted on a chariot. I think some King he will be
and we are very lucky that he has come here.” While thus talking, the King
arrived there. The King, looking on that blue coloured woman with beautiful
eyes became surprised and getting down from the chariot, asked the maidservant,
“O Gentle one! Who is this woman with large eyes! Who is her father? Tell me
this without any delay.” The attendant smiling, told him thus :– O
Beautiful-eyed One! Pray speak first who are you? What for have you come here?
What do you want to do here? The female attendant thus asking him, the King
replied :– There is a very beautiful country named Kosala, in this earth; I am
the King of that place; my name is Vîrasena. My fourfold army is coming at my
will at my back. I have lost my way and have come here. Know me as the King of
the country Kosala.
45-49. The female attendant said :– “O King!
This lotus-eyed one is the daughter of the King Chandrasena; her name is
Mandodarî. She has come here in this garden for sporting.” Hearing thus the
attendant’s words, the King replied :– “O Sairandhri! You appear to be smart;
therefore make the King’s daughter understand my following words clearly! O
Sweet-eyed one! I am the King descended from the Kakutstha line; O fair woman!
Marry me according to the rules of Gandarbha marriage.”
Note :– Gandharva marriage: one of the eight
forms of marriage; this form of marriage proceeds entirely from love or the
mutual inclination of a youth and maiden without ceremonies and without
consulting relatives.
“O broad hipped One! I have no other wife;
you are a beautiful woman, of a good family and of a marriageable age; I
therefore like to marry you? Or your father may marry you to me according to
rules and ceremonies; if so, I will no doubt be your husband as you desire.”
50-55. Mahisa said :– O Devî! The female
attendant, expert in the science of love, hearing the King’s words, spoke to
the daughter smilingly and in sweet words. “O Mandodarî! A very good-looking
beautiful King of the solar dynasty has come here; he is very pretty, powerful,
and of your age; O Beautiful! The King is entirely devoted to you and loves you
very much. O Large-eyed One! Your time of marriage has come and yet you have
not married; rather you are against it. Your father is, therefore, always very
sorry and remorseful. See! How many a time your father sighed and told us, ‘O
attendants! Always serve my daughter and awaken her to this.’ But you are
engaged in penances and austerities, in Hatha Dharma; therefore we cannot
request you on this matter. The Munis have said :– To serve the husband is the
highest virtue of a woman. O Large-eyed! Women get Heaven if they serve their
husband; therefore you better marry according to rules and ceremonies.”
56. Mandodarî said :– I am not going to
marry; better that I should perform an extraordinary tapasyâ (asceticism); O
Girls! You go and ask the King desist in his request; why is he shamelessly
looking at me.
57-59. The female attendant then said, “O
Devî! Passion is very hard to conquer; time is also surmountable with
difficulty; so know my advice as the medicinal diet and keep my request. And if
you do not keep it, surely danger will befall you.” Hearing this, Mandodarî
replied, “O attendant! I know whatever is ordained by Fate will inevitably come
to pass; for the present, I am not going to marry at all.”
60-61. Mahisa said :– The female attendant,
knowing this her obstinate view, told the King :– “O King! This woman likes not
a good husband; you would better go wherever you like.” The King heard and did
not want to marry that woman any more; and, being sad and broken-hearted, went
back with his army to Kosala.
Here ends the Seventeenth Chapter of the
Fifth Skandha on Mandodarî’s accounts in the Mahâpurânam, S’rî Mad Devî
Bhâgavatam, of 18,000 verses by Maharsi Veda Vyâsa.
Chapter XVIII
On the killing of the Dânava Mahisâsura
1-4. Mahisa said :– O Devî! Mandodarî had a
sister Indumatî; unmarried and endowed with all auspicious signs. She grew up
in time to a marriageable age. The Svayambara assembly (a marriage in which the
girl chooses her husband from among a number of visitors assembled together)
was then called for the marriage of the maiden Indumatî. The Kings from various
parts came there and the maiden Indumatî selected from among them a beautiful
strong king, of noble lineage and endowed with all auspicious signs. At that
time, by the undescribeable power of Destiny, Mandodarî seeing the deceitful, cunning,
and hypocrite King of Madra, became passionate and desired to marry him.
5-17. That slender woman Mandodarî then
addressed her father thus :– “O Father! Seeing the King of Madra in this
assembly, I am desirous to marry him; so perform also my marriage ceremony
now.” When the king heard this request from her own daughter privately, he
became very glad and began with promptness, to make preparations for the
marriage. He invited the King of Madra to his own palace and gave him in
marriage his own daughter Mandodarî, according to due rites and ceremonies with
an abundance of dowry and wealth. The King of Madra Chârudesna became very glad
to marry the beautiful Mandodarî and went back with her to his own abode. The
King Chârudesna then enjoyed her for good many days; when one day a
maid-servant found the king in sexual intercourse with another maid-servant in
a lonely place and divulged this to Mandodarî; she finding the king in that
state became angry and rebuked him with a slight smiling countenance. Again, on
another occasion, Mandodarî saw the king willingly engaged in amusements and
sports with an ordinary beautiful woman and became very sorry and thought thus
:– When I saw him in the Svayamvara, I could not recognise him as a cheat; I am
deceived by this King; Oh! What a wrong act have I done through delusion. This
King is a rogue and he is totally shameless and has no dislike for contemptible
things; it is now too late to repent for him. How can I have any affection for
this husband; fie on my living now! I forsake from this very day all the
pleasures with my husband and all other worldly pleasures, and I take recourse
now to contentment alone. I have committed a very wrong act that I ought never
to have done; therefore it causes intense pain to me now. If I now commit
suicide, then that sin will never forsake me, and I must have to enjoy the
consequences thereof. And if I return to my father’s house, I will not be happy
there, for my companions seeing me thus will, no doubt, ridicule me. Therefore,
it is now advisable for me to avoid all the sensuous pleasures, become
dispassionate and remain here patiently and abide by the strange combinations
of Time.
18-20. Mahisa said :– Thus that women
lamented and remorsed and began to remain there, very much sorrowful and
distressed, renouncing thoroughly all the pleasures of the world. O Auspicious
One! I am the king, yet you are showing your dislike for me; know, eventually,
you, too, will be passionate and entertain afterwards an illiterate coward.
Keep my word even now, it will be of great benefit and it will serve as a
medicinal diet to you as to all women. In case you do not follow my advice, you
will have to meet with extreme pain and misery, certainly.
21-25. Hearing the words of Mahisâsura, the
Devî said :– O you fool! Go to the lower worlds or stand up for fight; I will
send you and the other Dânavas unto death and then go away at my pleasure. O
Demon! I take up form to preserve the righteous, whenever they suffer pain in
this earth. O Lord of the Daityas! Formless, birthless I am; yet, at times, I
take up form and be born to save the Devas. Know this firmly. O wicked Mahisa!
The Devas prayed to Me for your destruction. Therefore I will not rest until I
kill you. I speak all these truly to you. Therefore fight or go to Pâtâla, the
abode of the Asuras; I speak truly to you again that I will destroy you wholly.
26-51. Vyâsa said :– O King! Hearing thus the
Devî’s words, the Dânava took up his bow and came to the battle, fully
stretching the string of his bow up to his ears, and began to shoot sharpened
arrows with great force at the Devî. The Devî, too, hurled with anger, arrows
tipped with iron and cut off the Asura’s arrows to pieces. The fight between
them rose to such a terrible pitch that it caused terror to both the Devas and
the Dânavas, trying hard to be victorious over each other. In the midst of the
terrible encounter, the demon Durdhara came up to fight and made the Devî angry
and shot arrows, all terribly poisonous and sharpened on stones, at Her. The
Bhagavatî, then, got very angry and hit him hard with sharp arrows. Durdhara,
struck thus, fell down dead on the battlefield like a mountain top. The demon
Trinetra, well skilled in the uses of arrows and weapons, seeing him killed,
came up to fight and shot at the Great Goddess with seven arrows. Before these
arrows came on Her, She cut them to pieces with Her sharp arrows and by Her
trident killed Trinetra. Trinetra thus killed, Andhaka quickly came in the
battlefield and struck violently on the head of the lion with his iron club.
The lion killed that powerful Andhaka by striking the demon with his nails and,
out of anger, began to eat his flesh. Mahisâsura became greatly astonished at
the death of these Asuras and began to shoot pointed arrows, sharpened on
stone, at Her. The Devî Ambikâ cut his arrows into two before they came on Her
and struck the Demon on his breast by Her club. That vile Mahisâsura, the
tormentor of the Devas, fell in a swoon under the stoke of the club but
patiently bore it and, at the next moment, came again and struck the lion on
his head by his club. The lion, too, by his nails rent that great Asura to
pieces. Mahisâsura, then, quitting the man-form took up the lion-form and by
his claws cut the Devî’s lion and wounded him very much by his nails. On
Mahisâsura taking up this lion-form, the Devî became very angry and began to
shoot arrows after arrows at him all very terrible, sharp and like poisonous
snakes. Then the Asura quitting the lion form assumed the appearance of a male
elephant, oozing out juice from his temples and began to hurl the mountain tops
by his trunk. Seeing the mountain peaks thus hurled on Her, She cut them off to
pieces by Her sharp arrows and began to laugh. The Devî’s lion on the other
hand, sprang on the head of the elephant Mahisa and by his claws rent him to
pieces. To kill the Devî’s lion, then, Mahisa quitted his elephant-form and
assumed the appearance of a Sarabha, more powerful and terrible than lion. The
Devî seeing that Sarabha became angry and struck on the head of that Sarabha
with Her axe; the Sarabha, too, attacked the Devî. Their fight became horrible;
Mahisâsura, then, assumed the appearance of a buffalo and struck the Bhagavatî
by his horns. That horrible Asura, of hideous appearance, swinging his tail,
began to attack the thin bodied Devî. That violent Asura caught hold of the
mountain peaks by his tail and, whirling them round and round, hurled them on
the Devî. That vicious soul, then, maddened with his strength, laughed
incessantly and addressed thus :– “O Devî! Be steady in the battlefield. I will
send you today unto death, and your youth and beauty too. You are an illiterate
fellow as you have come maddened to fight with me. Really you are deluded in
your pretensions that you are very strong; this idea of yours is absolutely
false. I will kill you first and the hypocrite Devas after who want to vanquish
me by standing up a woman in their front.”
52-53. The Devî said :– “O Villain! Do not
boast; keep yourself firm in the fight. Today I will kill you and make the
Devas discard their fear. O Wretch! You are a Sinner; you torment the Devas and
terrify the Munis. Let me have my drink of sweet decoction of grapes. And then
I will slay you undoubtedly.”
54-70. Vyâsa said :– O King! Saying thus, the
Devî, wrathful and eager to kill Mahisâsura, took up the golden cup filled with
wine and drank again and again. When the Devî finished Her drink of the sweet
grape juice, She pursued him with trident in Her hands, to the great joy of
gladdening all the Devas. The Devas began to rain showers of flowers on the
Devî and praised Her and shouted victories to Her with Dundubhi (a Divine drum)
Jai, Jîva; victory, live. The Risis, Siddhas, Gandarbhas, Pis’âchas, Uragas,
and Kinnaras witnessed the battle from the celestial space and became very much
delighted. On the other hand, Mahisâsura, the hypocrite Pundit, began to assume
various magic forms and struck the Devî repeatedly. The Devî Chandikâ, then,
infuriated and with eyes reddened, pierced violently the breast of that vicious
Mahisa with Her sharp trident. The Demon, then, struck by this trident, fell
senseless on the ground; but got up in the next moment and kicked the Devî
forcibly. That Great Asura, thus kicking the Devî, laughed repeatedly and
bellowed so loudly that the Devas were all terrified with that noise. Then the
Devî held aloft the brilliant discus of good axle and of thousand spokes and
loudly spoke to the Asura in front :– O Stupid! Look! This Chakra will sever
your throat today; wait a moment, I am sending you instantly unto death. Saying
this, the Divine Mother hurled the Chakra. Instantly that weapon severed the
Dânava’s head from his body. The hot streams of blood gushed out from his neck
as the violent streams of water get out from mountains, coloured red with red
sandstones. The headless body of that Asura moved, to and fro, for a moment and
then dropped on the ground. The loud acclamations of “Victory” were sounded to
the great joy of the Devas. The very powerful lion began to devour the soldiers
that were flying away, as if he was very hungry. O King! The wicked Mahisâsura
thus slain, the Demons that remained alive were terrified and fled away, very
much frightened, to Pâtâla. The Devas, Risis, human beings and the other saints
on this earth were all extremely glad at the death of this wicked Demon. The
Bhagavatî Chandikâ quitted the battlefield and waited in a holy place. Then the
Devas came there with a desire to praise and chant hymns to the Devî, the
Bestower of their happiness.
Here ends the Eighteenth Chapter of the Fifth
Book on the killing of the Dânava Mahisâsura in S’rî Mad Devî Bhâgavatam, the
Mahâ Purânam of 18,000 verses by Maharsi Veda Vyâsa.
Chapter XIX
On the prayer and hymns to the Devî
1. Vyâsa said :– O King! Then Indra and all
the Devas became very glad to see the great Mahisâsura slain; they all began to
praise and chant hymns to the World-Mother.
2-33. The Devas said :– It is by thy Power
that Brahmâ becomes able to create this world, Visnu, to preserve, and
Mahes’vara to destroy during the Pralaya time (the Great Dissolution) of this
universe. But when they are bereft of Thy Power, they are quite unable to do
such. Therefore, O Devî! Thou art undoubtedly the Prime Cause in the
preservation and destruction of this whole Universe. O Devî; Thou art, in this
world, Fame, idea and ideal, memory; Thou art the goal, mercy, compassion,
faith, constancy, earth; Thou art Kamalâ, the Mantra Ajapâ, respiration and
perspiration, nourishment, Jayâ, Vijayâ (the destroyer of obstacles; a name of
Durgâ); Thou art contentment, correct notion, measure, intellect, Ramâ
(Laksmî), (wealth), knowledge, forgiveness, beauty, intelligence; Thou art the
S’akti (power) of Rudra, Thou art Girijâ and the Energy of God Umâ and all
other forces in this universe; this is known to everyone in the three worlds.
Without any or all of these forces, no one is able to perform any action. Thou
art the Supreme Cause of all this world. Therefore everything rests on Thee. If
Thou wert not the upholding Power, how could Kurma (in the Tortoise
Incarnation) and Ananta have upheld this world? O Mother! Wert Thou not this
Earth, could all these world-load of things have rested on the sky? O Mother!
Those human beings that worship Brahmâ, Visnu, Rudra, Moon, Fire, Yama, the God
of Death, Vâyu, Ganes’a, and the other Devas, they are certainly deluded by Thy
Mâyâ. Could all those Devas do any action or any favour without Thy Energy? O
Mother! Those that offer in any Sacrifice, a profuse quantity of ghee
(clarified butter) as oblations to the several Devas, they are certainly
conceived to be of very narrow views; Wert Thou not the Svâhâ, could it have
been possible for those Devas to get the offered oblations at that very
instant? Certainly, therefore, they are fools and ignorant persons. There is no
doubt in this. O Mother! Thou givest the several objects of nourishment and
enjoyment to all the beings in this universe by Thy parts (the several
transformations of these material things); it is Thou that nourishest the
Devas, Thy devotees, as well as the others (the Dânavas, according to their
Karma). O Mother! As the owner of any garden plants, with pleasure, the
beautiful trees in his garden for his delight and, finding some of them not to
bear any fruits or leaves or of a bitter taste, does not cut them off by their
roots, so, O Devî! Thou hast brought into existence these Daityas out of their
inferior Karmas and Thou art supporting them. Knowing that the Daityas like to
enjoy the celestial nymphs, Thou hast, out of compassion, killed them by their
arrows in the battlefield, to afford them facilities in their re-birth in
Heavens and thus to enjoy the Deva women which they could not have got in any
other possible way. Therefore this Thy dealings with them are to fulfil their
intentions and not to kill them. O Mother! It is a great wonder that to kill
these Asuras Thou hadst to assume this Divine Body; Thou couldst have done so
by Thy mere will. It seems that this act of Thine is but a mere Pastime. There
is no other cause for this. O Devî! Those human beings that do not worship Thee
in this dreadful age of Kâlî, they are certainly deceived by the cunning Purâna
makers who have deluded them to worship Hari and Hara, who are Thy creations.
Oh! What an amount of evil has befallen to those poor souls! O Devî! Those men
know that the Devas, tormented by the Asuras, are Thy devotees, and yet they
worship them; certainly such fellows, holding the lighted torches in their
hands, plunge deep into the darkest waterless wells. O Mother! Thou art the
Vidyâ (Blissful Intelligence) and Thou grantest pleasure and liberation; Thou
art the Avidyâ, (Great Delusion) and thus Thou causest bondage and pain in this
world. O Mother! Thou only destroyest the affliction of the human beings; those
that want liberation worship Thee, and those that are ignorant and attached to
worldly enjoyments do not worship Thee. What more can be said than this, that
Brahmâ, Visnu, Mahesa and the other Devas incessantly worship Thy adorable
lotus-feet; but those men that are of dull intellect and are mistaken, they do
not meditate Thy feet and, therefore, they come again and again into this ocean
of world. O Chandikâ! It is through the grace of the dust of Thy lotus-feet
that Brahmâ, Visnu, and Mahes’vara are creating, preserving and destroying this
universe. Therefore, O Goddess! Those men that do not serve Thee, are certainly
very unfortunate. O Mother of the Universe! Thou art the Goddess of speech of
the Suras and the Asuras; thus if Thou didst not dwell in their mouths, they
would not have been able to utter a single word; therefore, O Goddess! How can
men speak, when they are thus deprived of Thee! O Mother! It is due to the
curse of Bhrigu Muni that Hari takes several incarnations as Fish, Tortoise,
Boar, Man-Lion, and deceitful Dwarf Incarnations; all these show clearly the
dependence of Hari,
*N.B. – The Devas and the Daityas are the
opposite polarities of the same creation.
How, then, can they avoid the fear of death
when they serve these dependent incarnations! O Mother! It is well known that
the male generative organ of S’ambhu, the Mahâdeva fell unto the ground, owing
to the curse of Bhrigu Muni, when he went to the hermitage of the Risis. How
can, then, happiness come in this world or in the next, to those who worship
such a S’ambhu who wears human skulls on His body! O Devî! Those that worship
Ganes’a, born of the above qualified Mahâ Deva are awfully mistaken; they are
especially quite ignorant of Thee, the Goddess of the Universe, that can be
easily worshipped and that can give the fourfold aims of human existence. O
Devî! It is out of Thy kindness that Thou hast slain with Thy arrows the
enemies and thus hast translated them into Heavens; otherwise they would have
certainly gone down to Hell owing to their own Karmic effects. Brahmâ, Hari,
Hara and the other Devas cannot realise Thy greatness; how can, then, ordinary
men know Thee, when they are deluded by immeasureably strong Sâttva, Râjas and
Tâmas qualities. O Mother! Those who do not worship Thy lotus-feet as very hard
to be brought within this mind and therefore worship this visible Sun and Fire,
they cannot grasp the Essence of the Vedas, demonstrated by hundreds of
passages of S’ruti; they are deluded and simply suffer pains. O Mother! I think
that the influences of Thy Sâttva, Râjas and Tâmas qualities are widely known
in this world; those qualities as taught in various deluding schools of Tantras
by various persons, stimulate people to the worship of Visnu, Mahes’vara, Sun
and Ganes’a and thus detract them from worshipping Thee. O Mother! Those that
detract thus the Brâhmanas from worshiping Thy lotus-feet and advise them
through the Âgamas, to worship Hari, Hara and others, Thou dost not get angry
with them, rather Thou dost shew Thy kindness to them and make them widely
celebrated as possessing the occult powers of enchanting, bringing others under
their control, or attracting towards them various other persons. In the Satya
Yuga, Sâttva Guna was more powerful and therefore the untrue S’âstras could not
rear their heads; but in this Kâlî Age, owing to the Sâttva Guna being not so
powerful, the lower qualities have got preponderance; so these so-called clever
Pundits instead of worshipping Thee, worship Hari, Hara and the other Devas,
the products of their fancy and hide Thee. O Mother! Thou art the Brahmâ Vidyâ,
the knowledge of the Supreme Consciousness, Thou givest liberation to Thy
devotees when they succeed in their Yogas. Therefore the pure Sâttvik Muni
meditate on Thee and Thee alone. Those that get themselves diluted in Thee,
they are very blessed; what more to speak of them in their praise, they will no
longer have to suffer any pains in their mother’s wombs! O Mother! Thou art
inherent as Chit S’akti (the power of consciousness) in the Supreme Spirit and
therefore He is become manifest specially as this Great Cosmos and becomes
known as the Creator, Preserver, and Destroyer of this world, fashioned out of
five elements. O Devî! What male can by his own power work out this Jagat
Prapancha, enjoy it and move in this, without the aid of Thy power. O
Bhagavatî! This universe has been created by Thee; Thou art, therefore, its
Mother. The twenty-four Essences or Tattvas are inert; how can they without Thy
Chits’akti, create this universe? O Devî! Never can these senses and organs,
endowed with Guna and Karma, do any work or bestow any fruits without Thy
energy.
O Mother! Wert thou not Svâhâ, the
instrumental cause in the sacrifice, how could the Devas have got their shares
of the ghee offered in the Yajñâs by the Munis! Therefore, O Devî! Thou art, no
doubt, preserving this universe. O Bhagavatî! It is Thou that hast created this
world in the beginning; it is Thou that art preserving the gods Hari, Hara and
others; it is Thou that art destroying this universe. Therefore, O Brâhman! The
Devas cannot know Thy deeds; how can, then, the men who are of dull intellect,
know Thee. O Mother! Thou hast now saved the Devas by killing this terrible
Mahisâsura. O Mother! All the Vedas have not been able to know exactly all Thy
movements; how can we, of dull intellect, praise Thee! O Mother! Thou has
served our cause by killing our enemy, the wicked Dânava, the inconceivable
source of pain to all the world by this act of Thine, Thy fame has spread far
and wide in this universe; therefore, O Thou of renowned prowess! Thou art the
Mother of this world; save us, and maintain us by Thy mercy.
34-35. Vyâsa said :– O King! The Devas having
praised the Devî thus, the Devî addressed them gently :– “O Devas! Say if you
have any other difficult thing for Me to do; remember Me whenever any difficult
crisis occurs to you; I will destroy that evil.”
36-42. The Devas said :– “O Devî! All our
purposes have been served when Thou hast killed lately our enemy Mahisâsura.
Now dost Thou do for us so that we can always recollect Thy lotus feet, and our
Bhakti be firm and steadfast towards Thee. It is only the Mother the bears the
thousand offences of the son; we, therefore, cannot say why men, knowing this,
do not worship the Mother of the Universe. There are two birds always dwelling
in this body, Jivâtmâ (human soul) and the Paramâtmâ (the Supreme Soul). They
are so very intimate friends toward each other that they never separate. But
there is no other third friend that can bear the faults of these two. Therefore
the embodied soul that forsakes Thee, his friend, can never attain any welfare;
what more to say on this! That vicious soul is very unlucky amidst the Devas
and men, no doubt. He who on attaining this excellent human body, attained with
much difficulty, does not remember Thee frequently by words and deeds, is
certainly the vilest of men. O Devî! Whether in times of distress or happiness,
Thou art our Saviour; therefore dost Thou protect us with Thy best weapons. O
Devî! There is no other means of our security than the Grace of the dust of Thy
Feet.”
43. Vyâsa said :– O King! The Devas having
prayed to the Devî thus, the Devî vanished then and there. The Devas, seeing
the disappearance of the Devî, were sufficiently struck with surprise.
Here ends the Nineteenth Chapter of the Fifth
Book on the prayer and hymns to the Devî in S’rî Mad Devî Bhâgavatam, the Mahâ
Purânam of 18,000 verses by Maharsi Veda Vyâsa.
Chapter XX
On the peace of the world
1-11. Janamejaya said :– O best of Risis! I
have now seen the wonderful excellent deeds of the Devî for the enhancement of
peace in this world. Though I have heard from thy lotus face these nectar-like
words, still I am not satisfied. O best of Munis! What did the chief Devas do
when the Goddess disappeared, kindly say to me. O Bhagavân! I think those Jîvas
cannot fully comprehend these excellent sacred deeds of the Devî, that are less
fortunate and have done not many meritorious deeds in this world. O Muni! What
to speak of the less fortunate souls, even the Mahâtmas who are well versed in
hearing such things, can hardly be satiated on hearing the Devî’s deeds. O! Fie
to those, that do not hear of these things, the essence of essences, on hearing
which men become Immortals. The Mother’s Lîlâ is to preserve the Devas as well
as the great Munis and to serve as a boat for the human beings to cross this
ocean of world. How can, then, the grateful souls forsake Her? The Pundits
versed in the Vedas declare, that the Devî’s life is able to fulfil all the
desires. Therefore the liberated souls that want liberation, the worldly souls,
the diseased all ought to drink incessantly the nectar-like nectar of Devî’s
doings. Especially the kings that are engaged in Dharma, in earning wealth and
in enjoyments, ought to hear Her life. O Muni! When the liberated souls drink
the nectar-like doings of the Devî, what doubt can there be with the ordinary
human beings, to listen with rapt devotion those wondrous things! O Best of
Munis! It is those that worshipped the Goddess Bhavânî in their previous births
with beautiful Kunda flowers, Champaka flowers and Bel leaves, they have, it is
inferred, in their present births become possessed of rich enjoyments. And
those devoid of any devotion, that obtained this human body in the land of Bhârata
and did not worship the Mother Goddess, they are, in the present births,
without grains and riches, diseased, and void of any issues. Wander they always
as servants, carrying out orders, and bearing on the burden loads; day and
night, they seek for their own selfish ends, yet they cannot get their belly
full meals. The blind, deaf and dumb; lame and lepers suffer pain and misery in
this earth; seeing them, it should be inferred that they never worshipped the
Goddess Bhavânî. And those that are wealthy, prosperous, attended by numerous
attendants and are always enjoying, like kings, it is to be inferred that they
certainly worshipped the lotus feet of the Mother Goddess in their past lives.
12-15. Therefore O Son of Satyavatî! As you
are kind-hearted, kindly narrate before me the excellent deeds of the Devî. O
best of Munis! Where did the Goddess, Mahâ Laksmî, created out of the energies
of all the gods, depart after She had slain the Mahisâsura and had been
worshipped and praised by the Devas? O highly Fortunate one! You told me that
She vanished from the sight of the Devas; now I like to know where is She
staying now, whether in the Heavens or in the Land of Mortals? Did She melt
away then and there or did She descend to Vaikuntha or did She go to the
mountain Sumeru? O Muni! Narrate all these duly before me.
16-50. Vyâsa said :– O King! I told you
before about the beautiful Mani Dvîpa; that island is the place of sport to the
Devî and very dear to Her. In that place Brahmâ, Visnu, Mahâdeva were transformed
into females; they afterwards became males and were engaged in their respective
duties. That place is grand and splendid and is in the centre of the ocean of
Nectar; the Devî Ambikâ assumes various forms there as She likes; and She
sports there. To that Mani Dvîpa the auspicious Devî departed after She had
been praised by the Gods, to that place where sports always the eternal
Bhagavatî Bhuvanes’varî, the incarnate of Para Brahmâ. When the Highest Goddess
vanished, the Devas installed, on the throne of Mahisâsura, the powerful King
S’atrughna, endowed with all auspicious qualities, the Lord of Ajodhyâ and
descended from the Solar line. After making him thus the King, Indra and the
other Devas went to their respective abodes on their own conveyances. O King!
The Devas having gone to their places, the subjects were governed on this earth
according to Dharma; and they passed their times in ease and comfort. It used
to rain, then, timely and the earth was covered with plenty of grains and
wealth; the trees were all filled with fruits and leaves and gave enjoyment to
people. The cows with their udders full like earthen pots gave such a profuse
quantity of milk that men began to milk them whenever they liked. The rivers’
waters were all clear and cooling; and they flowed full in regular channels;
the birds grouped round them. The Brâhmanas, versed in the Vedas, were engaged
in performing sacrifices; the Ksattriyas observed their virtues and were
engaged in doing charities and in their education; the kings held their rods of
justice and were engaged in governing their subjects; though the several kings
were busy with various arms and weapons, they all became fond of peace. Thus no
wars nor quarrels were seen amongst the subjects; and the mines yielded plenty
of wealth to the people. O best of Kings! There were the Brâhmans, Ksattriyas,
Vais’yas and S’ûdras who became the devotees of the Goddess. The Brâhmanas and
Ksattriyas used, then, to perform so many sacrifices that, at every nook and
corner in this globe, the sacrificial altars and the sacrificial posts became
visible. The female sex became gentle and of good behaviour, truthful and
chaste towards their husbands respectively. Atheism and unrighteous acts
vanished entirely from the face of the earth; the people left all dry
discussions; they argued only about the S’âstras that did not go in
contra-distinction to the Vedas. Nobody liked to quarrel with each other;
poverty, and evil inclinations were checked; the people everywhere lived in
happiness. Untimely death was not there; so the people had no bereavements with
their friends; no distress was seen. Famine, want of rains, and deadly plagues
were out of sight. The people had no illness even; and jealousies and quarrels
vanished. O King! all men and women began to sport merrily everywhere like the
Gods in Heaven. Theft, atheism, deceit, vanity, hypocrisy, lustfulness,
stupidity, and the anti-Vedic feelings were not to be seen. O Lord of the
Earth! All the men were then extremely devoted to their Dharma and engaged in
serving the Brâhmanas. The Brâhmins were also, according to the three-fold plan
of the creation, Sâttvik, Râjasik and Tâmasik. The Sâttvik Brâhmins were all
versed in the Vedas, clever and truthful; they were kind, they controlled their
passions and they did not accept any presents from others. Filled with their
ideas of Dharma, they used to perform their Purodâsa and other such sacrifices
with Sâttvik rice, etc., but never, never did they immolate any animals.* O
King! The Sâttvik Brâhmanas gave charities, studied the Vedas and offered
sacrifices for themselves. These were their three ordained actions. They were
busy in these. O King! The Râjasik Brâhmanas were versed in the Vedas and acted
as priests to the Ksattriyas and ate flesh as sanctioned by recognised rules.
They were busy with their six duties. They offered sacrifices on their own
behalf, assisted others in sacrifices, took gifts, made charities, studied and
taught others the Vedas. The Tâmasik Brâhmanas were angry, attached to worldly
objects, and jealous. They studied very little of the Vedas and spent most of
their time in serving the kings. O King! Mahisâsura was killed, all the
Brâhmanas were glad and began to practise Dharma according to the Vedas,
observed vows and made charities. The Ksattriyas began to govern the subjects,
the Vaisya carried on their trading business and the other tribes went on with
their agriculture, preservation of the cows, and lending money on interest.
Thus all men became vary glad on the death of Mahisa. Devoid of cares and
anxieties, the subjects got much wealth! The cows were endowed with suspicious
signs and gave plenty of milk and the rivers flowed full of waters. The trees
looked splendid with abundance of fruits; men were without diseases: in short,
people had no mental agony and too much or too little of rains were not there;
S’alavas, mice, birds, and seditions we not extant. O King! The beings died not
prematurely; rather enjoyed incessantly, their full health and possessed lots
of riches; especially beings, engaged in the Vedic Dharma, served the lotus
feet of Chandikâ and thus spent their lives.
Here ends the Twentieth Chapter of the Fifth
Book on the peace of the world in the Mahâpurânam S’rî Mad Devî Bhâgavatam of
18,000 verses by Maharsi Veda Vyâsa.
Chapter XXI
On the conquest of the Heavens by S’umbha and
Nis’umbha
1-6. Vyâsa said :– O King! I am describing to
you that excellent pure life and doings of the Devî that destroy all the sins
of all the beings and make them happy. In days of yore, there were two very
powerful demons S’umbha and Nis’umbha; they were two brothers, strong heroes
and invulnerable by the male persons. Those two wicked Asuras were surrounded
with numerable Dânavas; they tormented always the Devas. Then the Goddess
Ambikâ, for the good of the Devas, killed S’umbha and Nis’umbha with all their
attendants in a very dreadful battle. In the battlefield the Devî killed their
main assistants Chanda Munda and the exceedingly terrible Rakta Vîja and
Dhumralochana. When the Devî destroyed those Dânavas, the Devas became
fearless; the Devas then went to the beautiful Sumeru mountain and praised Her
and chanted hymns to Her.
7-8. Hearing about the names of S’umbha and
Nis’umbha, Janamejaya asked :– O best of Munis! Who were those two Asuras? How
came they to be most powerful? Who put them here? Why were they vulnerable to
women only? Under whose tapasyâ and under whose boon did they become so strong?
And why did that great Devî kill them? Describe all these to me in detail.
9-20. Vyâsa said :– O King, I am describing
to you that beautiful anecdote where the Devî’s holy deeds are involved. Hear.
This incident full of all that is good, destroys the hearer’s all sins and
grants them all their desired ends. In days of yore, S’umbha and Nis’umbha, the
two fair and good looking brothers came out of Pâtâla to this earth. These two
Asuras, when they grew to their manhood, performed severe asceticism in
Puskara, the holy place of pilgrimage, the most purifying place in this world
and they refused to eat rice and water. They became so very skilled in their
Yoga practices that they passed away in their one posture and seat one Ajuta
(10,000) years. Thus they performed very difficult Tapasyâ. Then the God
Brahmâ, the Grandsire of all, became pleased with their asceticism and appeared
before them, riding on His vehicle, the Swan. The Creator, seeing them thus
deeply merged in meditation, asked them to get up from that state and told them
thus :– “I have become pleased with your asceticism. I fulfil the desires of
all the Lokas; I have now come to you, pleased to see you so very strong in
your ascetic practices; better ask your desired boons from me; I will grant
them to you.” Vyâsa said :– O King! Hearing thus the Grandsire’s wards, S’umbha
and Nis’umbha got up from their meditation; concentrating their attention
towards Him, circumambulated Him and bowed down to Him with their hearts full
of reverence. The two Asuras were very weak, lean and thin by their hard
tapasyâ and they looked very humble. They fell down before Him like a piece of
wood and began to speak in a sweet voice, choked by intense feelings. O
Brâhman! O Deva of the Devas! O Thou, the Ocean of Mercy! O Destroyer of fear
of the devotees! O Lord! If Thou art pleased then dost Thou grant us immortality.
There is nothing in this world more fearful than death; we two have taken
refuge unto Thee, being afraid of this death. O Thou, Ocean of mercy! O Creator
of the world! O Lord of the Devas! O Universal Soul! Protect us from this fear
due to the terrible Death.
21-23. Brahmâ said :– Is this the boon that
you ask? This is in every way, against the Law of Nature; for no one, in these
three Lokas, can grant this boon to anybody. When one becomes born, one must
die; and when one dies, one must be born again. This Law is ordained in this
world by the Supreme Creator of this Universe, from time immemorial. Therefore
all the beings must die; there is no doubt in this. Better ask any other boon
that you desire; I will grant that to you.
24-27. Vyâsa said :– O King! Hearing thus the
words of Brahmâ, the two Dânavas pondered over the matter and bowed down to the
Prajâpati, the Lord of the Creation and said :– O Merciful One! Grant us then
so that we shall be invulnerable to any of the male of the Immortal Devas down
to human beings and birds and deers; this is the boon that we ask. Where exists
the woman so powerful as to kill us? We never fear any woman in all the three
Lokas. O Lotus-born! We, the two brothers, want not to be killed by any male;
the females are naturally weak therefore we need not fear them.
28-58. Vyâsa said :– O King! Hearing their
words, the Grandsire Brahmâ gladly granted them their desired boon and returned
to His own abode. On Brahmâ going away, the two Dânavas, too, returned to their
own places. They then appointed the Muni Bhrigu as their priest and began to
worship him. Bhrigu, the best of the Munis, then, on an auspicious day and when
the star was benign, got a beautiful golden throne built and gave it to the
king. S’umbha, being the eldest, was then installed on the auspicious throne as
the king; the other brave and excellent demons began to assemble there quickly
for serving him. The two great warriors Chanda and Munda, proud on account of
their great strength came there with their large armies, chariots, horses, and
elephants. Similarly the valiant warriors Dhumralochana, hearing that S’umbha
had become their King, came there with his own army. There came up also at that
time the great warrior Rakta Vîja, more powerful on account of his getting a
boon, attended by his army of two Aksauhinî soldiers. O King! Hear why this
Rakta Vîja became so very unconquerable; whenever this Asura was wounded by any
weapon, if one drop of blood fell on the ground, at once would be created so
many innumerable Asuras, resembling his wicked nature and with similar weapons
in their hands. The Asuras born of this blood would have similar appearances
and would be similar in strength and ready to fight at once when they were
born. That great warrior, the great Demon Rakta Vîja was unconquerable in
battle for this very reason and no being could now kill him. The other Asuras,
when they heard that S’umbha had become their king, came up there with their
armies consisting of four divisions of elephants, chariots, cavalry and
infantry and began to serve him. The army of S’umbha and Nis’umbha thus became
countless; and they forcibly conquered and got possession of all the kingdoms
that existed then on the surface of the earth. Then Nis’umbha, the destroyer of
enemies, collected his army and marched up to the Heavens without any delay to
conquer Indra, the Lord of S’achî. He fought very hard with all the Lokapâlas
on all sides when Indra struck him on his breast with His thunderbolt.
Nis’umbha fell unconscious on the ground with that blow when his soldiers,
defeated in the battle, fled away on all sides. S’umbha, the destroyer of the
enemies’ forces, hearing the unconscious state of the younger brother, came up
at once on the field and shot at the Devas with multitudes of arrows. The
untiring S’umbha fought so violently that Indra and the other Devas and
Lokapalas were defeated. S’umbha then took away, perforce, the position of
Indra and he occupied the Celestial Tree and Heavenly milching cow that yielded
all desires and other excellent things over which Indra used to reign. In fact,
that high-souled Asura got the dominion of the three Lokas and took away all
those that were offered at the sacrifices. He became highly glad on getting the
Nandana Garden and was extremely delighted when he drank the celestial nectar.
He then defeated in battle Kuvera, the god of wealth and occupied his kingdom.
He defeated the Moon, Sun, and Yama, the God of Death and occupied their
positions. Surrounded by his army, Nis’umbha dispossessed Varuna, Fire, and Air
of their kingdoms and began to reign in their stead. Thus deprived of their
kingdoms, prosperity and wealth, the Devas left the Nandana Garden and fled,
out of terror, to the caves of hills and mountains. Thus deprived of all their
rights, the Devas without any weapons, without any lustre, without any home,
and without anywhere to go, began to wander in lonely forests. O King! All the
Immortals began to knock about in lonely gardens, mountain caves and rivers;
and nowhere they found happiness; for happiness depends entirely unto the hands
of Fate. O Lord of men! Even those fortunate souls, who are powerful, and
wealthy and wise, meet at times with distress and poverty. O King! How
marvellous are the ways and manners of Time! It makes kings and donors beggars;
it renders the powerful, weak; literates, illiterates; and it makes great
warriors into terrible cowards. O King! Vâsava performed one hundred
horse-sacrifices and got the excellent Indra’s position; but again be fell into
extreme difficulties; thus runs the wheel of Time.
59. It is Time that bestows the gem of
knowledge to a person and it is Time again that deprives that very same man of
his wisdom and makes him a great sinner.
60-61. The Bhagavân Visnu takes incarnations,
under the control of Time, in several lower wombs as boar, etc., and Mahâ Deva
carries on His body the human skulls, that are not even fit to be touched. When
Brahmâ, Visnu, Mahes’a and others suffer such painful things, then one need not
wonder at the workings of the Great inscrutable Time.
Here ends the Twenty-first Chapter of the
Fifth Book on the conquest of the Heavens by S’umbha and Nis’umbha in S’rî Mad
Devî Bhâgavatam, the Mahâ Purânam of 18,000 verses by Maharsi Veda Vyâsa.
Chapter XXII
On the eulogising of the Devî by the Devas
1-7. Vyâsa said :– O King! When the Devas
were all defeated, S’umbha began to govern all their kingdoms; thus one
thousand years passed away. The Devas, on the other hand, deprived of their
kingdoms, were all drowned in an ocean of cares and anxieties; at last they
began to feel very much and were greatly afflicted. They asked with reverence
their own Guru Brihaspati, “O Guru! What are we to do now? O All knowing! You
are the Great Muni; kindly say unto us if there be any means by which we can
get rid of this our present crisis. There are thousands of Vedic Mantrams which
yield the desired results, if they are worshipped with due rites and ceremonies
and if all the rules be observed thereof. O best of Munis! Many Yajñâs are
mentioned in the Vedas that yield all the desired results; you know them all;
so kindly perform those Yajñâs. Do all those ceremonies duly that are ordained
in the Vedas for the killing of enemies; O Descendant of Ângirasa! You ought to
perform as early as possible those sacrifices for magical purposes to destroy
the Dânavas so that all our miseries come to an end.”
8-22. Brihaspati said :– “O Lord of the
Suras! All the mantras mentioned in the Vedas yield the desired results, but
subservient to the Great Destiny only; they do not give results of themselves
but do so in obedience to to the laws ordained by Nature. You all are the
presiding Deities of the Vedic Mantras; but, now, by the strange irony of Time,
you are put to difficulties and troubles; what can I do now in this case? See!
Indra, Agni, Varuna, and other gods are invoked in sacrifices; how, then, can
sacrificial ceremonies do good when you are put to so great difficulties.
Therefore there is no remedy to those which will take place unavoidably; but
those who are wise declare that in such cases means are to be adopted. Some
sages say that Fate is strong but those who advocate the cause of taking
remedial means say that Fate is powerless; remedies or manly exertions lead to
all success. But, O King of the Devas! The embodied souls ought to resort to
both Fate and Remedies; it is never advisable to depend solely on Fate.
Therefore, it is advisable to think out again and again as far as one’s own
Intellect goes, the best remedies. O Devas! I have thought over again and again
on this subject and say to you my opinion. Hear. In days of yore, the
Bhagavatî, being appeased, killed Mahisâsura; and when you all praised and
chanted hymns to Her, She gave you this boon that She will remove all your
sorrows and troubles no sooner you remember Her, and She told that you all must
remember Her whenever any difficulty would arise to you out of this Great
Destiny. She would, then, free you all of your ocean of great difficulties.
Therefore do you all now go to the highly sacred and exquisitely beautiful
Himâlayân mountains and worship the most worshipful Chandikâ Devî with your
love and devotion. Know all the rules of the Seed mantra of Mâyâ and be engaged
in taking Her name accompanied with burnt offerings. I have come to know, by Yogic
power, that She will be pleased with You. I see that today your difficulties
will come to an end; there is not the least doubt in this. I have heard that
the Devî resides always in the Himâchal; if you worship and praise and chant
hymns to Her, She will certainly grant you your desired boons. Therefore fully
decide on this thing and go to the Himâlayâs. O Devas! She will fulfil all your
desires and carry out all your intentions.”
23-24. Vyâsa said :– O King! Hearing thus his
words, the Devas departed to the Himâlayâs and they became all merged in the
devotional worship of the Supreme Goddess and began to meditate constantly in
their hearts the Seed mantra of Mâyâ (Hrîm). They bowed down to the Goddess
Mahâ Mâyâ, the Discarder of all the fears of Her Bhaktas and began to chant
hymns to Her with perfect devotion.
25-42. O Goddess! Salutation to Thee! O Thou,
the Lord of the Universe! the Lord of our hearts! Thou art the Everlasting
Bliss and the Giver of bliss to the Devas! Salutation to Thee! Thou art the Destroyer
of the Dânavas and Thou art the Giver of all desires of human beings. Thou
canst be approached with devotion. Salutation to Thee! O Thou, the Incarnate of
all the Devas! Thy names are endless; Thy forms are endless; none can count
them. Thou residest always as the Force Incarnate in all the actions, in the
Creation, Preservation and Dissolution of Beings. O Goddess! Thou art the
Memory, Constancy, Intelligence, Old Age. Thou art the nourishment,
contentment; Thou upholdest all; Thou art the beauty, peace, good knowledge,
prosperity and happiness, Thou art the Goal, fame, and intellect and Thou art
the Eternal Seed unmanifested. We now bow down to those forms of Thine through
which Thou dost serve the purpose of the Devas in this world as we are now in
need of peace. Thou art forgiveness and mercy; Thou art the Yoga Nidrâ (a state
between sleep and wakefulness); Thou art the kindness and Thou residest in all
the beings in so many forms, great and grand, and so very celebrated; O
Goddess! Thou hadst already served the cause of the gods in killing our great
enemy Mahisâsura, puffed up with vanity. Therefore Thy mercy is well known
amongst the gods; what more, Thy mercy is known, since very ancient times and
it is narrated in the Vedas. What wonder is there that a mother nourishes
gladly her own sons and preserves them carefully! For Thou art the Mother of
the Devas; Thou art the great source of help to them; therefore dost Thou
fulfill all their desires with Thine whole heart. O Devî! We do not know the limit
of Thy qualities nor of Thy forms; O Goddess! Thou art worshipped by the whole
Universe. Thou art fully competent to save all from dangers; we are objects of
Thy pity; dost Thou save us from our present troubles! Thou art capable to kill
enemies without shooting any arrrows, without striking any blows, without
hurling any trident, axes, S’aktis, clubs, or any other weapons; merely by Thy
mere will Thou canst kill; still for sports and for the good of all beings Thou
incarnatest and fightest for the sake of Lîlâ. The ignorant persons know such
things as birth, death, etc., that this world is not eternal; that no actions
can be without any cause; we, therefore, ascertain by reasoning and inference
that Thou art the Supreme Cause of this whole Universe. Brahmâ is the Creator,
Visnu is the Preserver, and Mahes’a is the Destroyer; so it is related in the
Purânas. Thou again hast given birth to these three Gods in the respective
cycles; therefore Thou art the Mother of all; there is no doubt in this. O Devî!
In days of yore, these three Devas worshipped Thee; Thou Wert pleased and
gavest them all the best powers. Being thus endowed with Thy powers, they have
been able to create, preserve and destroy this Universe beautifully. Art they
not foolish, though they be Yatis (persons of self-controlled nature), who do
not worship the Universal Mother, the Consciousness Incarnate, the Giver of
liberation, on Whose feet are worshipped by the Devas, and worshipping Whom,
one gets the fruits of all one’s desires? Certainly those Vaisnavas, Sauras
(worshippers of the Sun) and Pas’upatas (worshippers of S’iva) are foolish
braggarts who do not meditate Thee as the embodiment of Kamalâ (prosperity),
modesty, beauty, continuancy, Fame, nourishment. O Mother! The Asuras, Hari, Hara
and other great Devas worship Thee in this world; therefore those mortals are
certainly deceived by their Creator that do not worship Thee on the surface of
this earth. O Devî! Hari himself serves the lotus feet of Laksmî by colouring
them (toes and other fingers of the feet) red with lac juice; Hara is very
anxious to serve the lotus feet and take the dust thereof of Parvatî; Laksmî
and Parvatî are but Thy part manifestations; therefore to serve them is, in
other words to serve Thee. What to speak of other persons, even those who can
discriminate between real and unreal and those who have left their worldly
homes and have become dispassionate towards worldly objects, even those Munis
worship forgiveness and mercy, that are but Thy parts; therefore who is there
in this world that does not serve Thy lotus-feet! O Devî! Those human beings
plunge into the dreadful wells of this Samsâra, the round of birth and death,
and are deprived of all pleasures, who do not serve Thy lotus feet. What more
can be said than the fact that those fallen beings suffer terribly from
poverty, humility, leprosy, headache, and the chronic enlargement of spleen. O
Mother! Those persons are void of any wealth and wife; they are the carriers of
loads of wood and collect grass and leaves and show their skill in such acts;
they are of little understanding and never they served in their previous births
Thy lotus-feet. This we have come to know very well within our heart of hearts.
43-47. Vyâsa said :– O King! When all the
Devas thus eulogised, instantly the Devî Ambikâ, full of youth and beauty
appeared there out of mercy. That extraordinary beautiful Bhagavatî, endowed
with all auspicious signs, and adorned with the Divine clothings, ornaments,
and garlands and sandal paste, etc., appeared before the Devas. Before Whom,
even the world enchanter Cupid bows down; with such beautiful, Divine
appearance, the Devî emerged from the mountain cave in order to take Her
ablutions in the Ganges. That Devî, sweet voiced like a cuckoo, gladly smiling
began to say to the Devas, singing hymns to Her, in a voice deep like that of a
rumbling cloud.
48. The Devî said :– O Best of Suras! Whom
are you praising constantly in this place? What do you want! Why are you so
anxious and seem to be so much care-worn? Do please tell all this to Me in
detail.
49. Vyâsa said :– O King! The Devas were
first enchanted by Her beauty and softness; then, being encouraged by Her sweet
words, began to speak with great joy.
50-57. O Devî! We pray toThee, O Lord of his
Universe! We bow down to Thee. O Thou, the Ocean of mercy! Protect us from all
the troubles; we are very much care-worn and tormented by the Daityas. O Great
Goddess! In ancient times Thou didst kill Mahisâsura, the source of troubles to
all and then told us to remember Thee whenever any difficulty would arise. Then
Thou wouldst undoubtedly remove all the troubles arising from the Daityas no
sooner we remember Thee. O Devî! We have now remembered Thee for that very
reason. At present the two dreadful Asuras, S’umbha and Nis’umbha have sprang
up and are creating great disturbances; and they cannot be killed by any male
beings. The powerful Raktavîja and Chanda Munda and other Asuras united have
dispossessed the Devas of their Heavens. Thou alone art our goal and refuge;
without Thee there is none other to save us. Therefore, O Beautiful One! Thou
dost do this work for the Devas who are extremely troubled and distressed. O
Powerful Devî! The Devas are always at the services of Thy lotus feet; still
the very powerful Dânavas are throwing them into dangers; O Mother! Thou art
the Preserver of the distressed; therefore dost Thou preserve the Devas,
devoted to Thee. O Mother! The Dânavas, being very much emboldened by their
powers, are creating many havocs on the surface of the Earth; now remembering
that, in the beginning of the Yugas, Thou didst create all this Universe, Thou
dost now ought to protect all this Universe.
Here ends the Twenty-second Chapter of the
Fifth Book on the eulogising of the Devî by the Devas in S’rî Mad Devî
Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa.
Chapter XXIII
On the prowess of Kaus’ikî
1-7. Vyâsa said :– O King! When the tormented
Devas praised thus, the Devî created from Her body another supremely beautiful
form. This created form, the Ambikâ Devî, became known in all the worlds as
Kaus’ikî, as She came out of the physical sheath of the Devî Parvatî. When
Kaus’ikî was created out of the body of Parvatî, the Parvatî’s body became
transformed and turned out into a black colour and became known as KâIikâ. Her
terrible black appearance, when beheld, increases the terror even of the
Daityas. O King! This Devî is now become known in this world as Kâlarâtri, the
night of destruction, at the end of the world, identified with Durgâ, the
Fulfiller of all the desires. The Ambikâ Devî, then, began to look splendid,
decked with various ornaments; Her beautiful form began to look very lovely.
The Devî Ambikâ then smiled a little and said, “Better be fearless; I will slay
just now your enemies. It is My incumbent duty to carry out your purposes; I
will therefore slay in battle Nis’umbha and others for the sake of your
happiness.”
8-30. Thus saying, the Devî Bhagavatî, elated
with pride, mounted on lion and, taking Kâlikâ with Her, entered into the city
of S’umbha, the enemy of the gods. Ambikâ went to a garden adjoining the city
accompanied by Kâlikâ, and began to sing in such a sweet melodious tune that
enchants even the God of Love, who fascinates the whole world. What more can be
said than the fact that, hearing that sweet melodious song, the birds and
beasts became enchanted; the Devas then began to feel much pleasure from the
Sky. In the meanwhile Chanda, Munda the two dreadful Asuras, and attendants of
S’umbha, came out accidentally there on their sportive excursions and saw the
beautiful Ambikâ Devî singing and Kâlikâ Devî sitting before Her. O best of
Kings! No sooner Chanda, Munda saw the extraordinary beauty of the Goddess
Bhagavatî, than they went at once to S’umbha. On approaching towards the lord
of the Daityas sitting in his room, they bowed down and told thus in a sweet
voice :– “O King! Here has come from the Himâlayâs a woman accidentally,
mounted on a lion; Her limbs are shining with all good signs so much so that
even the God of love would be enchanted by Her sight. Nowhere, in the
Devalokas, the Gandarbha Lokas or in this earth can be found such a beautiful
lady; we never saw nor heard about such a lady before. O King! That lady is
singing so beautifully and pleasingly to all that even the deer are standing
motionless by Her side enchanted, as it were, by Her melodious voice. O King!
That Lady is fit for you; therefore determine first whose daughter is this
lady, what for she has come there and then marry Her. Know this as certain that
such a beautiful lady is not to be found anywhere in this world. Therefore do
you bring Her to your house and marry Her. O Lord of men! You have acquired all
the gems and jewels of the Devas; why not, then, accept this Gem in the form of
a lady? O King! You have taken by force the exquisitely beautiful Airâvata
elephant of Indra, the Pârijâta Tree, the seven faced horse Uchchais’ravâ, and
many other jewels. You have acquired by your might the Prince of Jewels, the
celestial car of the Creator Brahmâ, ensigned by the emblematic Swan. You have
dispossessed Kuvera of his treasure of the value of a Padma (one thousand
billion) and Varuna, the God of oceans, of his white umbrella. O King! When
Varuna was defeated, your brother Nis’umbha took perforce his Pâs’a weapon. O
King! The Great Ocean gave you, out of terror, various jewels and honoured you
by presenting a garland of lotuses which never fade away. What more can be said
than the fact that you have conquered the Death and took away His force and
that you have easily conquered Yama, the God of Death and have taken from Him
His horrible staff. O King! You have brought that Heavenly cow which came out
when the ocean was churned; that cow is still with you; what more to say than
that Menakâ and other Apsarâs are under your control. Thus you have got by your
strength all the jewels. Why, then, are you not taking this exquisitely
beautiful lady, the Prince of Jewels, amongst women. O King! All the jewels in
your house, will serve their real purpose, no doubt, then and then only when
they will shine with this queen of jewels, this Lady. O Lord of the Daityas!
There cannot be seen in all the Trilokas such a Beautiful Lady as this that I
have now described before you. Therefore bring this Beautiful Lady quickly and
accept Her as your wife.
31-35. Vyâsa said :– O King! Hearing thus the
sweet words of Chanda and Munda, S’umbha spoke gladly to Sugrîva who was close
by :– “Go, Sugrîva, do my messenger’s work; you are well skilled in these
things. Speak so that the Beautiful Lady of thin waist may come over to me.
Those who are well versed in the science of amorous love declare that only two
methods are to be adopted by the clever persons towards the female sex :– (1)
conciliation and gentle words and (2) gifts and presents. For if the policy of
division or sowing dissensions be applied, then hypocrisy is shewn and that
means the improper manifestation of love sentiment; whereas if chastisement be
applied then the love sentiment becomes interrupted. Therefore, the wise have
condemned these as corrupt means. O Messenger! Where is that woman who does not
come round excited with passion when good and sweet words are spoken to her in
accordance with the S’ama and Dâna methods?”
36-37. Vyâsa said :– Sugrîva, hearing the
nice skilled words of S’umbha went hurriedly to the spot where existed the
Mother of the Universe. He saw the Fair Lady mounted on a lion, saluted Her and
spoke gently and sweetly as follows :–
38-49. The messenger said :– “O Beautiful
One! S’umbha, the enemy of the Gods and the King of all, is beautiful in all
respects, the ruler of the three Lokas, a great hero and conqueror of all.
Hearing your beauty and loveliness, that high-souled monarch is so much
attached to you and has become so very passionate that he has sent me to you to
express his views. O One of delicate limbs! Please hear what that Lord of the
Daityas has spoken to Thee, after duly saluting Thee, words full of love and
affection towards Thee :– O Beloved! I have defeated all the Devas and have
thus become the Lord of the three worlds; specially I partake of all the
offerings made in sacrificial acts and ceremonies, without moving away from my
house. I have taken away all the gems, jewels and wealth that belonged to the
Devas; consequently the abode of the Gods has become now worthless, on account
of all its jewels being carried sway. O Fair One! I am now enjoying all the
jewels that exist in the Trilokas; so much so that all the Devas, Asuras, and
human beings are passing away their times, subservient to Me. But no sooner Thy
qualifications reached my ears Thou hast penetrated into my heart and has made
me completely subservient to Thee; O Fair One! What am I to do now? Whatever
Thou commandest, I am ready to do that; verily I am now Thy servant; so Thou
oughtest to save me from the darts of passion. O One having swan-like eyes! I
am verily made your captive. Specially I am extremely agitated by the arrows of
Cupid; therefore dost Thou serve me when Thou wilt be made the Lord of the
three worlds and thus enjoy the incomparably excellent things. O Beloved! I
will remain ever Thy obedient servant up to the last moment of death. O
Excellent One! I cannot ever be killed by the Devas, Asuras and human beings. O
Fair faced One! Thou wilt be always prosperous and fortunate. Thou wilt be able
to sport anywhere Thou likest. O Devî! Please ponder over the above words of
the Lord of the Daityas in Thy heart and speak out Thy views gladly and with
the same sweetness in reply; O Brisk One! I will go immediately to S’umbha and
inform him about Thy mind.”
50. Vyâsa said :– O King! The Devî, ready to
serve the cause of the Gods, heard the messenger’s gentle words and replied
smiling and sweetly.
51-66. S’rî Devî spoke :– I know fully well
S’umbha and Nis’umbha; the King S’umbha is very powerful, the conqueror of all
the Devas, and the destroyer of enemies. He is the repository of all good
qualities, the enjoyer of all pleasures, very valorous, charitable and is
beautiful, in fact a second Cupid. He is adorned with thirty-two auspicious
signs; particularly he is a hero and cannot be killed by the Devas or human
beings. O Messenger! Knowing this I have come here to have a look of that great
warrior S’umbha. The jewel comes in contact with gold to increase its lustre;
so I have come here from afar to see my husband. On seeing all the Devas,
Gandharbhas, Râksasas and the eminent beautiful persons on the earth I have
come to know that they are all terror stricken and almost unconscious and
shudder at the name of S’umbha. So, on hearing about his abilities, I have now
come here to see him. O Messenger! O Fortunate One! Better now go back to the
great hero S’umbha and speak to him in private the following sweet words of
Mine :– “That you are foremost amongst the powerful; beautiful of the beautifuls,
skilled in all the branches of learning, well qualified, charitable, clever,
born of a high noble family, energetic, and conqueror of the Devas; especially,
by the sheer force of your arms, you are so much exalted and you now enjoy all
the gems and jewels. Therefore, O King! Knowing your qualifications, I have
come truly of my own accord to your city with the desire of getting for Me a
husband. O High-souled One! I am fit for your consort. O Lord of the Daityas!
There is a slight hitch in My marriage. It is this: In my early days while I
was playing with My comrades, I promised before them privately partly out of
childishness and partly out of vanity for bodily strength that I will certainly
marry that hero who is powerful like Me and who will defeat Me in battle, thus
testing his powers and weaknesses. My comrades laughed at my words and spoke
with wonder, ‘Why has this girl made such an extraordinarily difficult
promise?’ Therefore, O Monarch! Better marry Me and fulfil My desires after
knowing My strength and defeating Me in a battle. O Beautiful One in all
respects! Better come yourself or your younger Nis’umbha and perform the
marriage ceremony after defeating Me in the battlefield.”
Here ends the Twenty-third Chapter in the
Fifth Book on the prowess of Kaus’ikî in S’rî Mad Devî Bhâgavatam, the
Mahâpurânam of 18,000 verses by Maharsi Veda Vyâsa.
Chapter XXIV
On the description and Dhûmralochana giving
the news
1-12. Vyâsa said :– O King! The messenger was
thunderstruck with Devî’s words and said :– “O Beautiful Lady! What art Thou
speaking? It seems that Thou dost not think on this matter, owing to Thy
feminine nature. O Devî! Thou art boasting in vain; how canst Thou expect to
conquer S’umbha in a battle when he has conquered Indra and other Devas and
many other Dânavas? Lotus-eyed One! There is no hero in the three worlds that
can conquer S’umbha in battle; Thou seemest to be a mere trifle before that
King of Demons in a face-to-face fight. O Fair One! Nowhere ought to be said
any words without being thought over; one must weigh one’s own and other’s
might and then speak accordingly. The King S’umbha, the Lord of the three
worlds, enchanted by Thy fascinating beauty, is desirous of Thee; therefore
dost Thou fulfill his desires and become his beloved wife. Thou better now
abandonest Thy illiterate nature and worhippest S’umbha or Nis’umbha; I am
speaking for Thy good; so keep my words. The amorous love sentiment is the best
of nine prevailing sentiments. Therefore every intelligent being ought to cherish
with gladness this amorous feeling. And if Thou, O Weak girl! dost not go to
S’umbha, then that Lord of the Earth will become very angry and will order his
servants to take Thee perforce before him. O Fair One! Those proud Demons will
carry Thee by holding Thy hair before S’umbha; there is no doubt in this. O
thin bodied One! Better forego Thy boldness in every way and keep Thy
self-respect. Thou art the object of respect and admiration and so should go
before him. What difference is there between the fight which makes one’s body
liable to cuts and wounds by sharp arrows and pleasures that arise out of
sexual intercourse! These are like the two opposite poles; therefore judge what
is useless and what is useful and keep my good advice. Thou shalt be exceedingly
happy if Thou servest S’umbha or Nis’umbha.”
13-19. The Devî spoke :– “O Messenger! You
are fortunate; you are well trained to speak out truth; I know full well that
S’umbha and Nis’umbha are strong. Still out of My childish nature, the promise that
I made before I cannot undo it. Therefore speak to the powerful S’umbha or
Nis’umbha that none can be my husband simply from his beauty without defeating
Me in battle no one can marry Me. So conquer Me soon and marry Me as you like.
Though of a weaker sex, I have come here to fight; know this as certain.
Therefore if you be capable, fight and do the duty of a warrior. And if you be
terrified by seeing my trident or if you want your life, quit the Heavens and
this earth and go down to Pâtâla without any delay. O Messenger! Go just now to
your master and tell him sweetly these words. Then that powerful Lord of the
Dânavas will judge what ought to be done. O Knower of Dharma! To speak out
truth before an enemy, before one’s own master is certainly the duty of a
messenger in this world; therefore go quickly and tell him what are verily
true.”
20-21. Vyâsa said :– O King! The messenger
was quite surprised to hear the bold words, though full of reason and morals,
of the Devî, puffed up by the vanity of Her strength and departed. Coming to
the Lord of the Daityas, the messenger bowed down before his feet and told him
sweet words, full of morals, in a very humble way after pondering over and over
again what he would say.
22-29. The messenger said :– O King! Words,
true and the same time sweet, ought to be spoken before one’s master; but these
are very rare in this world. On the other hand, if unpleasant words be spoken,
the King gets very angry. So I am very anxious now. O King! Whether that lady
is weak or strong, whence has She come, whose wife is She, I have not been able
to ascertain all these. How then can I say about Her conduct? But, on seeing
that harsh speaking woman, I have come to understand this much that She is
exceedingly haughty and has come to fight. O King! You are very intelligent;
therefore judge what ought to be done after hearing only what that lady has
told me to speak to you. That Lady said :– “In days of childhood, while I was
playing, out of my childish nature, I promised before my comrades that I would
marry that valiant warrior who would defeat me thoroughly in a battle and thus
curb My pride. O best of kings! You are religious; so you ought to make My word
turn out false. Bring Me under your control by defeating Me in a battle.” O
King! Hearing these words I have returned; now do whatever you like. That Lady
is determined to fight and is waiting there, firmly mounted on a lion, and with
various weapons in Her hands. Now judge and do what is best.
30. Vyâsa said :– O King! Hearing thus the words
of Sugrîva, the king S’umbha asked his hero brother Nis’umbha who was close by.
31-32. O Brother! You are intelligent; speak
out truly what ought to be done now? The lovely woman is challenging us to
fight. Shall I go to fight or you would go with forces? I will do whatever you
say.
33-34. Nis’umbha said :– O King! It is not
proper that you or I would go to the battlefield. Better send Dhûmralochana to
the field quickly. Let that hero go there and defeat that beautiful Lady and
bring Her here. You can then marry Her.
35. Vyâsa said :– Hearing thus his younger
brother’s words, S’umbha filled with anger, instantly sent Dhûmralochana who
was close by to battle.
36-40. S’umbha said :– “O Dhûmralochana! Take
a vast army and go at once to the battlefield and bring that stupid Lady,
vainly boasting of Her strength. If any Deva, Dânava or any other powerful
human being take Her side, kill him instantly. Slay Her companion the Goddess
Kâlî and bring Her too. Do all these responsible duties and return quickly. That
Chaste Lady is to be protected by all means. The body of that thin Lady is very
delicate; so shoot arrows at Her very carefully and see that they are not
sharp. But kill those that will help Her with weapons in their hands. Try your
best to protect Her, never to kill Her.
41-60. Vyâsa said :– O King! No sooner
ordered thus by the king, Dhûmralochana bowed down to the king, and,
accompanied by sixty thousand Dânava forces, quickly went to the battlefield
and saw there that the Lady was sitting in a beautiful garden. Seeing that
deer-eyed Lady, Dhûmralochana began to address Her with great humility and in
sweet words full of reason and goodness. O Devî! O highly Fortunate One! Hear!
S’umbha is very much distressed owing to Thy absence. Lest there be any break
in the love sentiments, that King, a wise statesman, sent a messenger with
instructions to speak Thee in sweet and suitable terms; but, O fair One! That
messenger, on arriving before the King had told all the contrary words. O
Knower of love sentiments! Hearing thus the messenger’s words, my lord S’umbha,
sick with love, has become immersed in cares and anxieties. That messenger had
not been able to realise the true meaning of Thy words. O honourable Lady! The
sentence uttered by Thee, “He who will conquer me in battle” is full of deep
meanings; he was stupid; hence he could not realise the meaning of the word
“battle” intended by Thee. O Beautiful One! “Battle” means two different things
according to persons for whom it is intended; it is of two kinds :– One out of
excitement and another out of sexual intercourse. With Thee, the sexual
intercourse is intended; and with any other enemy, excitement in a real fight
is meant. Out of these, the fight of sexual intercourse is full of sweetness
and the fight with enemies is painful. O Beautiful One! I know Thy intentions
fully. In Thy heart reigns that fight of sexual intercourse. Knowing me as
expert in these affairs, the king S’umbha has sent me today to Thee with a vast
army. O highly Fortunate Lady! Thou art clever and shrewd; hear my gentle
words; serve S’umbha, the lord of the three worlds, the destroyer of the Deva’s
pride. Thou wilt be the dearest queen-consort and enjoy the best pleasures. The
powerful S’umbha knows the real meaning of the fight of sexual intercourse; so
he will easily conquer Thee. When Thou wilt shew various amorous gestures, he
will also show his feelings. And the Kâlikâ Devî, your companion will remain
with Thee as a helping mate in your vital pleasures. The lord of the Daityas,
expert in the science of love, will certainly conquer Thee engaged in amorous
fight and will lay Thee stretched on a soft bedding and will make Thee tired;
he will make Thy body covered with blood by striking with nails and he will
bite Thy lips to pieces; then Thou wilt perspire profusely and wilt cease
fighting. Thus Thy mental desire for fight – sexual intercourse – will be
satisfied. O Beloved! At Thy mere sight S’umbha will be completely subject to
Thee. Therefore dost Thou keep my sweet and beneficial words. Thou art an
honourable Lady; and Thou wilt be highly honoured by all if Thou marryest
S’umbha. Those are certainly very unfortunate who like fighting with weapons. O
Beloved! The sexual intercourse is always favourite to Thee; therefore it is
not worthy of Thee to fight with weapons. Therefore dost Thou make the king
free of sorrows by pouring on him Thy mouth nectar and by making his heart bud
forth by Thy kicking, as Bakula and Kurubaka trees blossom forth when drenched
with mouth nectar and Asoka tree gets blossomed by the kicking of women.
Here ends the Twenty-fourth Chapter of the
Fifth Book on the description and Dhûmralochana giving the news in S’rî Mad
Devî Bhâgavatam, the Mahâ Purânam of 18,000 verses by Maharsi Veda Vyâsa.
ChapterXXV
On the killing of Dhûmralochana
1-7. Vyâsa said :– O Janamejaya! When
Dhûmralochana ceased speaking, the Devî Kâlikâ made a wild laughter and began
to speak sweetly thus :– O Stupid! Skilled in flattery, you know only how to
use jugglery of words like an actor; do you think that your ends will be served
if you speak only sweet words; this can never be. O Stupid! Fight now; there is
no need of useless words. You are strong and have been sent by that wicked
Demon with a great army. This Devî, out of wrath, will kill you, S’umbha, and
Nis’umbha and other commanders by Her arrows and will then return to Her abode.
Where is that stupid S’umbha? And where is this Devî, the Great Enchantress of
the Universe!
Their marriage in this world is entirely out
of question and can never take place. O Stupid! What do you think that a
lioness becoming very passionate, would make an ordinary jackal her husband? or
would a she-elephant prefer an ass? or would a heavenly Cow like a bison? Go to
S’umbha and Nis’umbha and tell truly to them :– “Fight or go instantly to
Pâtâla.”
8-10. Vyâsa said :– O Fortunate One! The
Demon Dhûmralochana, hearing thus the Kâlikâ’s words, became very angry and
spoke with reddened eyes :– “O Ugly One! I will slay Thee and this lion
infatuated with pride in battle and take this Fair One to the king. O Kâlî! I
have not been able to do this, simply it would break our amorous love
sentiments. O Quarrelsome One! Otherwise I would have undoubtedly slain Thee
just now with my sharpened arrows tipped with irons.”
11. Hearing thus, Kâlikâ said :– O Fool! Why
do you boast vainly? this is not the religion of a hero with bows and arrows in
their hands. Shoot your arrows with all your might; I will send you to the
realm of Death.
12-31. Vyâsa said :– O King! Hearing the Devî’s
words, Dhûmralochana caught hold of his very strong bow and began to shoot
arrows after arrows at Kâlikâ. Indra and the other Devas came out to see the
fight on their best cars in the celestial space and shouted “Victory to the
Devî” and thus eulogised Her. Then a deadly fight ensued between them with
arrows, axes, clubs, S’aktis, and Musalas and various other weapons. Kâlikâ cut
off at the very outset all the asses that carried the chariot by Her arrows and
next broke his chariot and began to laugh repeatedly. O Bhârata! Then
Dhûmralochana becoming angry mounted on another chariot and began to shoot
deadly arrows at Kâlikâ. Kâlikâ Devî, too, out off those arrows into pieces
before they reached Her and shot arrows after arrows on the Dânava in quick succession.
Thousands of his soldiers near to him were killed; the asses and the charioteer
were killed and the chariot was broken. She cut off his arrows by Her swift
serpent-like arrows and blew Her conchshell. The Devas seeing this became very
glad. Dhûmralochana, seeing himself displaced from his chariot, took up with
anger his very strong Parigha weapon and came near to the chariot of the Devî.
Then the Dânava, terrific like death, began to abuse the Devî and said :– “O
Ugly tawny-eyed Kâlî! I will kill Thee just now.” Thus saying, he suddenly went
near to Her and when he was about to throw his Parigha weapon on Her, the
Ambikâ Devî burnt him to ashes simply by Her loud shout (of defiance). Seeing
Dhûmralochana burnt to ashes, his soldiers became panic-stricken, and fled away
immediately, crying aloud “O Father! O Father!” The Devas saw this and and
gladly showered from high heaps of flowers on the Devî. O King! The battle
ground then assumed a dreadful appearance; at some places the slain Dânavas; at
others, the horses; at other places elephants and at some other places the
asses lay scattered on the field. The herons, crows, vultures, the Pis’âchas of
the class Batabaraphas and jackals and other carnivorous animals, began to
dance wildly and clamour hideously at the sight of the dead bodies, lying on
the field. The Ambikâ Devî then quitting the field, went to a distant place and
blew Her conchshell so furiously and terribly that S’umbha heard that terrific
noise, while he was sitting in his own residence. At the next moment, he saw
that the Dânava forces had retreated, and they were coming there crying. Some
of them were besmeared with blood all over the bodies; some had got their feet,
some their arms, cut asunder, some were devoid of eyes, some had got their
backs broken; some had their waists broken; some got their necks broken and
some were going on bedsteads. Seeing them thus, S’umbha and Nis’umbha asked
them :– “Where is Dhûmralochana? Why have you all retreated? And why have you
not brought that Lady? Where are the other forces? Who has blown this horrible
conch-shell? O Fools! Inform me quickly and truly all these things.”
32-33. The soldiers said :– “O King!
Dhûmralochana has been slain by Kâlikâ; She has destroyed all the soldiers and
has done extraordinary deeds.” O King! Know the blowing of the conchshell that
has caused terror in the hearts of the Dânavas and has enhanced the joy of the
Devas and is being resounded in the celestial space, is that done by the Ambikâ
Devî. (Note: In the Mârkandeya Purâna, Ambikâ killed Dhûmra.)
34-45. O Lord! When the Devî broke the
chariot of Dhûmralochana by the multitude of Her arrows and killed the horses
and at last slew Dhûmralochana himself, when all the forces were slain by Her
who appeared like a lion and when the rest of the army retreated, the Devas
seeing all these were very much gladdened and showered flowers from the
celestial sky. O King! We have come to a perfect conclusion that we will not
get the victory; now consult with your expert ministers and do what is needful.
O King! The Supreme Goddess of the Universe is waiting there alone to fight
with you without any help of any other forces; this is a great wonder to us. O
King! Intoxicated with Her power, that Girl, fearless, is reigning there taking
Her stand on the lion. All these seem wonderful to us. O King! Consult with
your councillors and out of the four policies peace, fight, retreat or
remaining neutral, accept what is best. O Tormentor of the foes! True! There
are no forces with the Devî, but the whole host of the Devas will take up Her
cause in crisis, there is no doubt. In due time, Hari and Hara both will come
and assist Her; now the guardians of the several quarters, the Lokapâlas are
waiting by Her side in the celestial space. O Tormentor of the Gods! Know that
the Gandarbhas, Kinnaras, and human beings all will come timely and help Her. O
King! We guess all these. But that Lady does not want the assistance of anyone
nor does She expect that any other body would do the work for Her. You must know
this certainly, that She alone can destroy this whole Universe. What to speak
of the Dânavas only! O Highly Fortunate One! Knowing all these, do as you like.
It is the duty of the servants to speak beneficial and at the same time true
words with moderation.
46-51. Vyâsa said :– O King! S’umbha, the
tormentor of others, hearing their words asked his younger brother in private
:– “O Brother! This Kâlikâ has slain today Dhûmralochana with his forces; the
few retreated and came over to me. Now the Ambikâ Devî, puffed up with pride is
blowing Her conchshell. Brother! The ways of Time are knowable even to the
wise. The grass becomes a thunderbolt and the thunderbolt becomes like a grass
and powerless. Know thus the course of Destiny. O Fortunate One! Now I ask you,
what are we to do now? Are we to entertain yet the desire of enjoying Ambikâ,
or are we to fly away from here or are we to fight on? Say quickly. Though
younger, in times of difficulty, I consider you as my elder.”
52-54. Hearing thus the S’umbha’s words,
Nis’umbha said :– “O Sinless One! Flight or taking refuge in a fort is not
reasonable. To fight with this Lady is the best course. I will take the best
generals and soldiers with me and will slay that Lady and quickly return. And
if Fate be strong and prove it otherwise, then, after my death, think out again
and again and do what is best.”
55-60. Hearing thus the younger brother’s
words, S’umbha said, “You better wait; let Chanda and Munda go to the battle,
surrounded with forces. To kill a hare it is not necessary to send an elephant.
This is a very trifling matter; the two great warriors Chanda and Munda will be
freely able to slay Her.” Thus saying his younger brother, the King S’umbha
addressed Chanda Munda, who were waiting before him, thus :– O Chanda! O Munda!
Take your forces and go quickly to kill that shameless Lady, puffed up with
pride. O Pair of Warriors! Kill that tawny-eyed Kâlikâ in the battle and bring
that Ambikâ Devî here quickly. Do this Great Service. And if that haughty
Ambikâ be unwilling to come here, though taken as a captive, then kill that
Durgâ, the ornament of the battle, too, by sharp arrows.
Here ends the Twenty-fifth Chapter of the
Fifth Book on the killing of Dhûmralochana in S’rî Mad Devî Bhâgavatam, the
Mahâ Purânam, of 18,000 verses by Maharsi Veda Vyâsa.
Chapter XXVI
On the killing of Chanda and Munda
1-17. Vyâsa said :– O King! Thus ordered, the
two strong warriors Chanda and Munda hurriedly went to the battle, accompanied
by a vast army. There they saw the Devî, intent on doing good to the Gods. Then
they began to address Her in conciliatory words. O Lady! Dost Thou not know
that the extraordinarily strong S’umbha and Nis’umhha, the Lords of the Daityas
have crushed down the Devas and vanquished Indra and have become intoxicated
with their victory? O Fair One! Thou art alone! Only Kâlikâ and Thy Lion are
with Thee! It is Thy foolishness that Thou art desirous to conquer S’umbha, who
is endowed with all power. I think there is no adviser to Thee, man nor woman;
the Devas have sent Thee here simply for Thy destruction. Think, O Delicate
One! over the powers of Thine as well as those of Thy enemy. Vainly dost Thou
boast of Thy having eighteen hands. Before the great warrior S’umbha, the
conqueror of the Devas, many hands and many weapons will be useless; they will
prove mere burdens. So dost Thou fulfil what reigns in the heart of S’umbha,
the destroyer of the legs and the uprooter of the teeth of Airâvata elephant.
Vain is Thy boast, O Beloved! Follow my sweet words; they will do good to Thee,
O Large-eyed One! They will destroy Thy pains and give Thee bliss. Those
actions that lead to pain are to be avoided by the wise; and those that bring
in happiness are to be served by the Pundits, versed in the S’âstras. O Sweet
speaking one! Thou art clever. Look at the great strength of S’umbha with Thy
eyes. He has enhanced his glory by crushing down the Devas. And if Thou
thinkest the gods superior, that is false, for the wise men do not rely on the
mere guess, full of doubts; they believe what they actually see. S’umbha, hard
to be conquered in battles, is the great enemy of the Gods; they have been
crushed down by him, and have therefore sent Thee here. O Sweet smiling One!
Thou hast been deceived by their sweet words; they, prompted by their selfish
ends, have sent Thee here simply to give Thee trouble. The friends that come
with certain business and selfish ends are to be rejected. Friends out of
religious motives are only to be sought for refuge. Verily I tell Thee that the
gods are terribly selfish. Therefore dost Thou serve S’umbha, the conqueror of
Indra and the lord of the three worlds; he is a hero, beautiful, lovely,
cunning and thoroughly expert in the science of amorous love. Thou wilt get the
prosperity of all the worlds by the mere command of S’umbha; therefore make a
firm resolve and serve that splendid husband S’umbha.
18-30. Vyâsa said :– O King! The Universal
Mother, hearing the words of Chanda spoke with a voice deep as thunder. O Boor!
Why do you use false deceitful words? Fly away just now. Why shall I make
S’umbha my husband, disregarding Hari, Hara and the other Devas? O You, a
veritable Fool! I have no necessity for My lord; I have got nothing to do with
my lord. I Myself am the Lord of all the beings; and I preserve this whole
Universe with all the lords and beings therein. Note this. In ancient times I
saw thousands and thousands of S’umbha and Nis’umbha and I slew them all. I
sent hundreds and hundreds of Daityas and Demons to the realm of Death. Before
Me the hosts of Devas were destroyed in yugas after yugas. Today the Daityas
again will go unto destruction. The Time has come to destroy the Daityas; why,
then, are you struggling in vain with your followers for your lives? Fight now
and keep the Dharma of the warriors; death is inevitable; thinking thus, the
high-souled ones should keep their name, fame, and respect. What business have
you to do with S’umbha and Nis’umbha? Follow the warrior’s Dharma and go to
Heavens, the abode of the gods. S’umbha, Nis’umbha and your other friends and
followers, all will follow you and will come here no doubt. O Stupid One! I
will put an end to all the Dânavas today. Therefore cast aside your weakness
and go on, fight. I will slay you and your brother just now; next I will kill
the proud Rakta Vîja, Nis’umbha and S’umbha and the other Dânavas in the battle
field and will then go to My desired place. Now remain here if you like or fly
away quickly. You have been fed in vain because you fear to fight. What use is
there now in using sweet words like a weak and distressed man. Well! Take up
your arms now and fight.
31-61. Vyâsa said :– O King! Chanda and
Munda, elated with pride got excited at the Devî’s words, became angry and made
a violent noise with their bow strings. The Devî, too, blew Her conchshell so
loudly that the ten quarters of the sky reverberated; in the meanwhile, the
powerful lion became very angry and roared loudly. Hearing that sound Indra and
other Devas, the Munis, Yaksas, Siddhas, and Kinnaras became all very glad. A
dreadful fight than ensued between Chandikâ and Chanda with arrows, axes and
other weapons, causing terror to the weak. Then Chandikâ Devî became very
wrathful and cut off to pieces all the arrows shot by Chanda and then hurled
arrows serpent-like on him. Then the sky over the battle ground seemed to be
overcast with arrows just as the clouds get covered over with locusts, dreadful
to the cultivators. In the meanwhile Munda, exceedingly terrible, came up to
the field, taking with him his army and becoming impatient with anger began to
shoot arrows. Seeing that multitude of arrows, Ambikâ got very angry; out of
Her frowny look, Her eyebrows became crooked, Her face became black, and Her
eyes turned red like Kadalî flowers; at this time suddenly came out of Her
forehead Kâlî. Wearing the tiger’s skin, cruel, covering Her body with
elephant’s skin, wearing a garland of skulls, terrible, with a belly like a
well dried up, mouth wide open, with a wide waist, lip hanging loosely, with
axe, noose, S’iva’s weapon, in Her hands, She looked very terrible like the
Night of Dissolution. She began to lick frequently and forcibly dashed into the
Dânava army and began to destroy it. She angrily began to take the powerful
Dânavas by Her arms and pouring them into Her mouth crushed them with Her
teeth. Taking the elephants with bells by Her own power in Her hands She put
them all into Her mouth and swallowed them all with their riders and began to
laugh hoarsely. Thus camels, horses and charioteers with chariots all She put
into Her mouth and began to chew them all grimly. O King! Seeing that the
forces were being thus destroyed, the two great warriors Chanda and Munda began
to shoot arrows after arrows without intermission and covered the Devî with
them. Chanda hurled the Sudarsan-like disc, lustrous like the Sun, with great
force against the Devî, and frequently shouted thundering cries. Seeing him
roaring and the lustrous disc coming towards Her like another sun, She shot at
him arrows sharpened on stones so that the warrior Chanda became overpowered by
them and lay down senseless on the ground. The powerful Munda seeing his
brother unconscious became very much distressed with grief; but he got angry
and began to shoot arrows immediately on the Devî. Chandikâ Devî hurled the
weapon named Îsikâ and thus cut off to pieces all the dreadful arrows of Munda
in a moment and shot Ardha Chandra (semi-circular) arrow at him. With this
arrow the powerful Asura was deprived of his pride and made to lie down
unconscious on the earth. Munda thus lying on the ground, a great uproar arose
amidst the army of the Dânavas; and the Devas became delighted in the sky. In
the meanwhile Chanda became conscious and taking a very heavy club hurled it
violently on the right hand of Kâlikâ. Kâlikâ rendered that blow useless and
instantly tied down that Asura by Her Pâsa weapon, purified by Mantras. Munda
again rose up, and, seeing his brother in that fastened condition, came to the
front well armoured and with an exceedingly strong weapon called S’akti. Seeing
the Asura coming, She instantly fastened him down like his brother. Taking the
powerful Chanda and Munda like hares and laughing wildly, Kâlî went to Ambikâ,
and said :– “I have brought the two beasts very auspicious as offerings in this
sacrificial war. Kindly accept these.” Seeing the two Dânavas brought, as if
they were the two wolves, Ambikâ told her sweetly :– O Thou, fond of war! Thou
art very wise; so dost not commit the act of envy nor dost leave them; think
over the purport of my words and know that it is Thy duty to bring the Devî’s
work to a successful issue.
62-65. Vyâsa said :– O King! Hearing thus the
words of Ambikâ, Kâlikâ spoke to Her again :– “In this war-sacrifice there is
this axe which is like a sacrificial post; I will offer these two as victims to
Thy sacrifice. Thus no act of envy will be committed (i.e., killing in a
sacrifice is not considered as envy).” Thus saying, the Kâlikâ Devî cut off
their heads with great force and gladly drank their blood. Thus seeing the two
Asuras killed, Ambikâ said gladly :– Thou hast done the service to the gods; so
I will give Thee an excellent boon. O Kâlikâ! As Thou hast killed Chanda and
Munda, henceforth Thou wilt be renowned in this world as Châmundâ.
Here ends the Twenty-sixth Chapter of the
Fifth Book on the killing of Chanda and Munda in S’rî Mad Devî Bhâgavatam, the
Mahâ Purânam, of 18,000 verses by Maharsi Veda Vyâsa.
Chapter XXVII
On the description of the war of Raktabîja
1-14. Vyâsa said :– O King! Seeing the two
Dânavas killed in the battle, the remnant soldiers all fled away back to
S’umbha. Some of them were cut and wounded in many places by arrows, some had
their arms severed, some were bleeding; thus they entered crying into the sky.
On reaching the lord of the Daityas, they began to make frequently the noise
indicative of danger and exclaimed, “O King! Save us, Save us; Kâlikâ is
devouring everything today. The two great warriors Chanda and Munda, the
tormentors of the Devas, were slain by Her; all the soldiers were devoured by
Her; we have fled away panic-stricken. O Lord! Kâlikâ has rendered the
battlefield horrible by the dead bodies of elephants, horses, camels, warriors,
and foot soldiers. A river of blood is flowing there of which the flesh of the
soldiers is sufficient mud, their hairs are like aquatic plants, the broken
chariot wheels are like whirlpools, the severed arms and feet are like fishes
and their heads look like Tumbi fruits (long gourds). O King! Save your line;
go quickly to Pâtâla. The Devî has become angry and will, no doubt, destroy our
race. Even the lion is eating away the Dânavas; and the Kâlikâ Devî is killing
innumerable Dânavas by Her arrows. Therefore, O King! What intentions are you
cherishing in your mind? Is it that you have desired to be merely slain with
your younger brother Nis’umbha! And what good purpose will this cruel woman,
destroying your race, serve, for Whose sake, you have desired to kill all your
friends? O King! Victory or defeat in this world are under the Daîva. The wise
never risk to meet with great difficulties for the gratification of an ordinary
whim. O Lord! Look at the wonderful deeds of that Great Creator! What more
wonder can there be than this that a woman alone killed all the Dânavas. O
King! You have conquered by the help of your army all the Lokapâlas (guardians
of the quarters of the sky); but now that Lady, though alone and unsupported by
anybody, is challenging you to fight.
15-24. O King! In ancient times, in the holy
pilgrimage of Puskara, the sacred place of the Devas, you performed austerities
when Brahmâ, the Grandsire of all the worlds, came to you to grant a boon. Then
you asked the boon and wanted to become to be immortal. But when Brahmâ refused
to grant it you wanted from him and were granted that you would not be killed
by any male being, be he a Deva, Dânava, a man, Nâga, Kinnara, Yaksa, or any
other person. O Lord! For that very reason we think now that this Lady has
timely come to kill you. Think over it seriously and cease fighting. O King!
This Devî is the great Mahâ-Mâyâ, the Highest Prakriti; It is She that devours
everything at the end of a Kalpa . This auspicious Devî is the Creatrix of all
the worlds and the Devas. She is the embodiment of the three qualities, endowed
with all the powers. She is Tâmasi, i.e., is the Destructrix of the whole
world. This Devî can never be conquered, Imperishable, Eternal, She is the
Sandhyâ and the Refuge of the Devas. She is Gâyatrî, the Mother of the Vedas.
She is All-knowing and always manifested. This Undecaying Lady is void of any
Prakritic attributes, though She at times possesses attributes. She is Success
Incarnate and bestows success to all; She is Bliss Herself and gives bliss to
all. This Gaurî bids all the Devas discard all their fears. She is S’uddha Sattva.
Thus knowing, O King! Quit thy inimical feelings to Her; seek refuge unto Her;
the Devî would then certainly protect you. Be obedient to Her and save your
race. Then the remnant Dânavas will be able to live for a very long time.”
25. Vyâsa said :– O King! Hearing thus,
S’umbha, the conqueror of the Devas, told them truly in words becoming of a
hero.
26-42. S’umbha said :– “O Fools! Hold your
tongue.You have fled because your desire to live is very strong. So you better
go to Pâtâla without any delay. This world is under the control of Fate; so I
need not think about Victory. I am under this Fate just as Brahmâ and other
Devas are under it. Brahmâ, Visnu, Rudra, Yama, Agni, Varuna, Sûrya, Chandra,
and Indra are all under the sway of this Destiny. O Fools! Whatever is
inevitable will certainly come to pass. What need I think over it then? The
effort also comes to be of such a nature as will lead to that ordained by Fate.
Thus thinking, the wise never grieve; especially the wise ones never leave
their own Dharma for fear of death. The happiness, pain, longevity, birth and
death of all the embodied souls are all determined by Fate when their proper
time arrives. See! When the time is over, Brahmâ, Visnu and Mahâdeva, the lord
of Pârvatî die away; on the expiration of their terms of lives, Indra and other
Devas go to destruction. Similarly I am also completely under the sway of time;
so what doubt is there that I, too, will go to destruction when I have observed
my own Dharma! This Lady is challenging me to fight of Her own will; how can I
fly away and live hundreds of years. I will fight today. Let the result come
whatever it may. I will gladly take the victory or defeat whatever the case may
be. The learned approving of the cause of effort declare Fate as fictitious;
those who realise their sayings know that they are full of reason. Without
exertion no end can be achieved; weak persons depend on the destiny. Foolish
persons say that Fate is strong; but the wise do not say so. There is no proof
whether Fate exists or not; in fact what is called Fate is invisible; how can
it then be seen? Has anybody seen Fate? It is simply a scare for the
illiterate; remedy only to console one’s mind in times of distress. Simply
proximity to a grindmill without any man’s effort cannot grind a material.
Therefore if exertion be made in proportion to the gravity of the work, success
is sure to ensue; if exertion be made less in proportion, the work does not
come to a successful issue. If time, place and one’s enemies’ forces be correctly
taken into account and then if the proper attempts be made, success follows;
thus Brihaspatî has said.”
43-44. Vyâsa said :– O King! Thus making a
firm resolve to send the powerful Raktabîja to the battle with a vast army;
S’umbha said :– “O Raktabîja! You are a very powerful hero; therefore do you go
to the battle. O Fortunate One! Fight as you are the strength of your forces.”
45-46. Raktabîja said :– “O King! You need
not be a bit anxious for this work.Certainly I will either slay Her or I will
bring Her under your control. Please see my skill in this warfare; that Lady,
favourite of the gods, is worth nothing; I will just now conquer Her and make
Her your slave.”
47-50. Vyâsa said :– O Best of Kurus! Thus
saying, the powerful Raktabîja mounted on his chariot and went to the battle
accompanied by his forces. The battalion consisted of cavalry, infantry,
chariots and elephants. Thus surrounded he departed from the city for that
Devî, seated on a mountain top. Then the Devî, seeing him coming, blew Her conchshell;
the Dânavas were terrified at that sound and the joy of the Devas increased.
Hearing that sound Raktabîja came very hurriedly to Châmundâ and began to speak
to Her sweetly.
51-62. O Girl! Do you think me weak and thus
want to terrify me with the sound of a conchshell? O Lean One! Have you taken
me to be a Dhûmralochana? O Sweet speaking one! My name is Raktabîja; I have
come here for Thy sake. If Thou desirest to fight, be prepared; I am not a bit
afraid of that. O Dear! You saw those who were weak; I do not belong to that
class. Therefore dost Thou fight as Thou likest and then Thou wilt be able to
ascertain my strength. O Beautiful! If Thou didst serve the old persons before,
if Thou hadst heard the science of politics and morals, if Thou hadst studied
the political economy, joined the assemblage of the Pundits or if Thou hast
been well versed in literature and Tantras, then hear this my good counsel
which will serve as a medicinal diet to Thee. Out of the nine sentiments, the
S’ringâra (Amorous love sentiments) and S’ânti (Peace) are considered as the
chief by the assemblage of the Pundits. Again out of these two, the love
sentiment is the king. Drenched with this sentiment, Visnu lives with Kamalâ;
Brahmâ, the four-faced, lives with Sâvitri; Indra with S’achî and S’ankara
resides with his wife Umâ. The tree stands with creepers surrounding it, the
deer lives with his female deer, the pigeon lives with the female pigeon; thus
all the beings are very attached to this sentiment of remaining in couples.
Those who cannot enjoy owing to certain disease or illness, they are deprived
by Fate of such enjoyments. Those who are ignorant of this love sentiment in
couples, they are deprived of it by the sweet jugglery of words of the cheat
and yet attached to the Peace sentiment. When delusion, the destroyer of
Buddhi, the common sense, occurs, when the violent indomitable anger, greed,
and lust arise, where, then, is the place for knowledge and dispassion?
Therefore, O Auspicious One! Dost Thou marry the beautiful S’umbha or the
powerful Nis’umbha.
63. Vyâsa said :– O King! When Raktabîja
spoke all these words, standing before the Devî Kâlikâ, Ambikâ and Châmundâ
began to laugh.
Here ends the Twenty-seventh Chapter of the
Fifth Book on the description of the war of Raktabîja in S’rî Mad Devî
Bhâgavatam, the Mahâ Purânam, of 18,000 verses by Maharsi Veda Vyâsa.
Chapter XXVIII
On the description of the fighting of the
goddesses
1-5. Vyâsa said :– O King! The Devî, hearing
thus, laughed and spoke the following reasonable words, in a voice deep as a
rumbling cloud :– O Dull brained one! Already I told to that messenger before
in reply to you; why then do you boast in vain? If there be any such in the
three worlds who can stand equal to Me in appearance, strength, and prosperity,
I will marry him. Go to S’umbha and Nis’umbha and inform them that thus I
promised before; therefore let any of them conquer Me in battle and then marry
Me according to the prescribed rules. You have come here to execute the order
of S’umbha; so either stand up and fight or fly to Pâtâla with your King.
6-11. Vyâsa said :– O King! Hearing the
Devî’s words, the Dânava was filled with anger and began to shoot dreadful
arrows at once on the Lion. Ambikâ, then, ready-handed, seeing the multitude of
arrows coming in the sky like serpents, cut them off in a moment to pieces by
Her sharp arrows. The Devî, then, drawing Her bow, shot arrows sharpened on
stone at the great Asura Raktabîja. Then that wicked Demon, thus shot at by the
arrows, fell unconscious on the chariot. When he lay thus senseless, a great
uproar arose amidst his army and the soldiers began to cry aloud saying, “Alas!
We all are killed.” Then S’umbha, the king of the Asuras, hearing the sound of
Boombâ (a danger cry by hands and mouth) ordered all the Dânavas to be ready
for the battle.
12. Then S’umbha said :– Let all Kâmbojas go
to the battle with all their forces; let other powerful heroes, especially the
Kâlakeyâs, too, who are very strong heroes, go up for the battle. (Note: Kâmboja,
name of a people and their country. They inhabited the Hindoo Koosh mountain
which separates the Giljit valley from Balkh and probably extended up to little
Tibet and Lâdak. The Kâlakeyâs may be the Afridis.)
13-33. Vyâsa said :– O King! Thus ordered, all
the fourfold army of S’umbha, viz., cavalry, infantry, elephants and chariots
went out, intoxicated for war, to the battle ground where the Devî existed. The
Devî Chandikâ, seeing the Dânava forces coming near, made at once terrible
sounds frequently. The Ambikâ Devî also made the sound with Her bowstring and
blew Her conchshell. Kâlî, then, shouted aloud opening Her mouth widely. The
powerful Lion, the Devî’s Vâhana, hearing the terrible sounds, roared so loudly
that the Dânavas were struck with strange terror. The powerful Dânavas, then,
hearing that sound became impatient with anger and shot arrows after arrows on
the Devî. The wonderful horrible battle, then, ensued, causing horripilation
and the S’aktis of Brahmâ and the other Devas began to come to Chandikâ Devî.
The Devîs, the wives of the several Devas, then went, to the battlefield in
their respective forms with ornaments and Vâhanas as generally on such
occasions. The S’akti (wife) of Brahmâ named Brahmâni, mounting on the back of
Her Swan came there with a string of beads and Kamandalu (an wooden waterpot
used by ascetics). The Vaisnavî with Her yellow robes came there mounted on
Garuda (the sacred bird of Visnu, the carrier of Him) with conch, discus, club,
and lotus in Her hands. The Devî S’ankarî, the wife of S’iva, the Auspicious
One, arrived on the back of Her Bull. The emblem of half-moon was on Her
forehead while in Her hands She held snake, bracelet, and trident (Trisûla) and
the sign of fearlessness for Her devotees. The beautiful wife of Kârtika,
Kaumâri Devî, looking like Kartika, came to fight there mounted on a peacock.
The fairfaced Indrânî, decked with ornaments on Her several limbs, came there
to fight, with thunder-bolt in Her hand, mounted on the elephant Airâvata. The
Vârâhî Devî looking like a female boar, came also, seated on an elevated seat
of departed souls (Preta). The Nârasimhî, resembling Nrisimha (the Man Lion
Incarnation) came there. The wife of Yama, looking fearful like Yama arrived
there on the battlefield smiling and with staff in Her hand and mounted on the
back of a buffalo. Thus the wives of Kuvera, Varuna, and other Devas came there
with proper forms, Vâhanas, ornaments, accompanied by their forces and all
excited. Seeing them all, the Devî Ambikâ became glad; the Devas, too, became
peaceful and expressed their great joy; the Dânavas were afraid at the sight of
them. S’ankara, auspicious to all the beings, came there to the battlefield,
surrounded by these goddesses and thus said to Chandikâ :– Slay quickly all these
Asuras, S’umbha, Nis’umbha and all other Dânavas to serve the cause of the
Devas. Let all the goddesses destroy the Dânava race and thus free the world
from dangers; they may, then, return to their own abodes. Let the Devas get
their shares of sacrifices, let the Brâhmanas perform the sacrificial acts, and
let all the creatures, moving or not moving, be happy. Let all calamities such
as proceed from drought, excessive rain, rats, foreign invasion, locusts and
birds, bats, etc., come to an end. Let the clouds bestow rains regularly and
let the cultivation yield ample harvests. Note here that rats bring in plague.
34-40. Vyâsa said :– O King! When S’ankara,
the Lord of the gods and Auspicious to all, said thus, a wonderful female
ensued out of the body of Chandikâ, very furious, horrible, with hundreds of
jackals surrounding and yelling; then that S’akti, of dreadful appearance, said
to the five-faced S’iva, smiling :– O Deva of the Devas! Go quickly to the lord
of the Daityas; do the duty of a messenger for us, O Destroyer of lust! O
S’ankara! Tell that haughty lustful S’umbha and Nis’umbha leave the Heavens and
go to Pâtâla. Let the Devas reign in the Heavens; Indra go to his own beautiful
throne; let all the Devas go to their appropriate places in Heaven and receive
their sacrificial offerings duly. And if the Demons desire to live, let them go
quickly to the city of Pâtâla where other Dânavas are dwelling. Else, if they
like to die, let them go quickly to the battlefield and let their flesh be
eaten up by Her jackals.
41. Vyâsa said :– O King! Hearing Her words,
S’ûlapâni went quickly to S’umbha, the lord of the Dânavas, seated in the
assembly, and said thus :–
42-44. O King! I am Hara, the Destroyer of
the Asura Tripurâ; now I have come to you for your good as a messenger of
Ambikâ Devî. Quit the Heavens and Earth and go quickly to Pâtâla where reside
the powerful Bali and Prahlâda, or if you like to court Death, come to fight; I
will slay you all in a moment. O King! The Great Queen Ambikâ Devî has sent me
with these instructions for your welfare and information.
45-63. Vyâsa said :– O King! Thus conveying
the nectarlike, beneficial words of the Devî to the chief Daityas, S’iva, the
Holder of the trident, returned to his own place. The S’akti that sent S’ambhu
as a messenger to the Dânavas is known in three worlds as S’iva Dûtî. The
Daityas, thus hearing the rigorous words of the Devî, put on their coats of
armour and taking their bows and arrows quickly went out to fight. They came
with great force to the battlefield, stretched their bows to their ears and
shot piercing arrows, sharpened on stone and tipped with iron, at the Chandikâ
Devî. The Kâlikâ Devî, too began to strike some with the trident, some with
S’akti weapon, and some with clubs and rent them asunder and devoured them all,
and began to roam in the field. Brahmâni began to pour water from Her Kamandalu
on the powerful Dânavas in the battlefield and thus destroyed them. Mahes’varî,
mounting on Her Bull gave violent blows by Her trident and thus lay them dead
on the ground. Vaisnavî, with the blow of Her club, took away the lives of many
Daityas and striking them with Her Discus out off the heads of several others.
Indrânî hurled Her thunderbolt on the chief Dânavas, already struck by the feet
of the elephant and lay them dead on the field. Nârasimhî tore the strongest
Dânavas with the sharp nails and, devouring them, walked to and fro and made
dreadful sounds. S’iva Dûtî began to laugh hoarsely and laid the Dânavas flat
on the field, when they were at once devoured by Kâlikâ and Chandikâ. Kaumâri,
seated on a peacock, by drawing the bowstring to Her ears hurled arrows
sharpened on stone on the enemies and killed them to serve the cause of the
gods. Vâruni tied down the Dânavas by Her Pâsa weapons in a face to face
fighting; thus they lay down senseless on the ground. O King! Thus the
Mâtrikâs, the goddesses, crushed the forces. Then the other powerful soldiers
fled away terrified. The “Boombâ” danger cry rose then loudly; on the other
hand, the Devas began to shower flowers on the Devîs. Hearing the distressful
agonies of the Asuras and the shouts of victory of the Devas, Raktabîja, the
chief of the Dânavas became very angry. Seeing specially the Dânavas flying
away and the Devas shouting, that powerful Demon came hurriedly to the
battlefield with anger. Then with eyes reddened with anger, and with various
weapons came before the Devî, Raktabîja mounting on a chariot, and making
sounds unusual with his bowstring.
Here ends the Twenty-eighth Chapter of the
Fifth Book on the description of the fighting of the goddesses in S’rî Mad Devî
Bhâgavatam the Mahâ Purânam, of 18,000 verses by Maharsi Veda Vyâsa.
Chapter XXIX
On the killing of Raktabîja
1-21. Vyâsa said :– O King! Please hear
attentively about the extraordinary boon that was given by Mahâdeva, the God of
gods, to the great warrior, Raktabîja. Whenever a drop of blood from the body
of that great warrior will drop on the surface of the earth, immediately will
arise innumerable Dânavas, equal in form and power to him; thus the Deva Rudra
granted the Demon the wonderful boon. Thus elated with the boon, he entered
into the battlefield with great force in order to kill Kâlikâ with Ambikâ Devî.
Seeing the Vaisnavî S’akti, lotus-eyed, seated on the bird Garuda, the Demon
struck Her with a violent weapon (named S’akti). She then baffled the weapon by
Her club and hurled Sudars’ana disc on the great Asura Raktabîja. Thus struck
by the disc, blood began to ooze out from his body as the red stream of soft red
sandstone comes out of a mountain-top. Wherever on the surface of the earth
drops of blood fell from his body, then and there sprang out thousands and
thousands of demons like him. Indrâni, the wife of Indra, became very angry and
struck the terrible Raktabîja with his thunderbolt. Streams of blood then began
to ooze out from his body. No sooner the drops of blood fell from the Demon’s
body, than were instantaneously born from the blood many powerful Asuras, of
similar forms, having similar weapons and hard to be conquered in battle.
Brahmânî then becoming enraged struck at him with the staff of Brahmâ with
greater force. Mâhes’varî rent the Dânava asunder by striking him with Her
trident. Nâra Simhî pierced the Asura with Her nails; Vârâhî struck at him with
Her teeth. Then the Dânava becoming angry shot at them all with sharpened
arrows and pierced them all. Thus when the Mâtrikâ Devîs were pierced by the
club and other various weapons of that great Asura, they got very angry and
pierced the Dânavas in return with shots of arrows. Kaumârî, too, struck at his
breast with Her weapon, named S’akti. The Dânavas then got angry and hurled on
them multitude of arrows and began to pierce them. O King! The Chandikâ Devî,
getting angry, cut off his weapons into pieces and shot violently at him other
arrows. O King! Thus struck by severe blows, when blood began to flow in
profuse quantities from his body, thousands and thousands of Dânavas resembling
Raktabîja sprang out instantly from it. So much so, that the heavens were all
covered over with Raktabîjas that sprang up from the blood. They all covered
all over their bodies with coats of armour, began to fight terribly with
weapons in their hands. Then the Devas, seeing that the innumerable Raktavîjas
were striking the Devî, became very much frightened and were distressed with
sorrow. They began to talk with each other with sorrowful countenances that
thousands and thousands of huge bodied warriors were springing from the blood.
These were all very powerful; so how could they be destroyed! In this
battlefield there were now left only the Mâtrikâs, Kâlikâ, and Chandikâ. It
would be certainly extremely difficult for them to conquer all these Dânavas.
And if at that moment, S’umbha and Nis’umbha were to join them with his army,
certainly a great catastrophe would occur.
22-28. Vyâsa said :– O King! When the Devas
were thus extremely anxious, out of terror, Ambikâ Devî said to the lotus-eyed
Kâlî :– “O Châmundâ! Open out your mouth quickly, and no sooner I strike
Raktabîja with weapons, you would drink off the blood as fast as it runs out of
his body. Instantly I will kill those Dânavas sprung from the blood with
sharpened arrows, clubs, swords and Musalas; and you would then be able to
devour them all at your will, and, then, roam in this field as you like. O
Large-eyed One! You would drink off all the jets of blood in such a way that
not a drop of it escapes and falls on the ground. And then when they will all
be devoured, no more Dânavas would be able to spring. Thus they will surely be
extirpated; otherwise they will never be destroyed. Let me begin to strike
blows after blows on Raktabîja and you better drink off quickly all the blood,
being intent on destroying the forces. O Chamunde! Thus, the Dânavas being all
exterminated, we will hand over to the Indra, the lord of the Devas, his
Heavens without any enemy; and, thus, we can go peacefully and happily to our
own places.”
29-47. Vyâsa said :– O King! The Châmundâ
Devî, of furious strength, hearing thus the Devî’s words began to drink the
jets of blood coming out of the body of Raktabîja. The Devî Ambikâ began to cut
the Demon’s body into pieces and Châmundâ, of thin belly, went on devouring
them. Then Raktabîja, becoming angry, struck Châmundâ with his club. But though
She was thus hurt severely, She drank off the blood and then devoured all the
limbs thereof. O King! Thus Kâlikâ Devî drank off the blood of all other
powerful wicked Dânava Raktabîjas that sprang out of the blood. Ambikâ thus
destroyed them. Thus, all the Dânavas, created out of the blood were devoured;
then, there was left, lastly, the real Raktabîja. Ambikâ Devî then cut him
asunder into pieces by Her axe and thus killed him. Thus, when the dreadful
Raktabîja was slain in the battle, the Dânavas fled away trembling with fear.
Without any weapons, covered all over their bodies with blood, and void of
consciousness they uttered, dumb confounded “Alas! Alas! What has happened,
what has happened.” Thus crying, they told their King S’umbha thus :– “O King
of Kings! Ambikâ Devî has killed Raktabîja and Châmundâ has drunk off all their
blood. The carrier (Vâhana) of Devî, the powerful ferocious Lion killed other
powerful warriors and Kali devoured the remaining soldiers. O Lord of the
Dânavas! We have fled and come to you to give the news of the battle and to
describe the wonderful doings of that Chandikâ Devî in the battlefield. O King!
In our opinion, no one will be able to conquer that Lady, be he a Daitya,
Dânava, Gandarbha, Asura, Yaksa, Pannaga, Chârana, Râksasa, or an Uraga. O King
of Kings! The other Goddesses, Indrâni and others, have come to the battle, on
their own carriers respectively and are fighting with various weapons. O Lord
of the Dânavas! The Dânava forces are all slain by them with the excellent weapons
in their hands. Even Raktabîja has been slain in no time. That Lion, of
indomitable prowess, killed the Râksasas in the battle; The Devî alone is hard
to conquer; how much more would it be impossible to conquer Her, when She has
been joined with other goddesses. So consult with the ministers and do what is
reasonable. In our opinion it is better to make treaty with Her and quit your
enmity. O King! Think over the fact that that Lady destroyed all the Dânavas
and at last drank off the blood of Raktabîja and at last killed him. What on
earth can be more wonderful than this? O King! The Devî Ambikâ killed all the
other Daityas and Châmundâ devoured their blood, flesh, and all. Considering
all this, it is now better for us to serve the Devî Ambikâ or fly away to
Pâtâla. No more fighting is desirable. She is not an ordinary woman; She is
Mahâ Mâyâ, there is not the least doubt in this. Only to serve the cause of the
Gods, She has manifested Herself and is now destroying the Râksasas’ race.”
48. Vyâsa said :– Hearing thus, S’umbha got
confounded by Kâla (Death), as his end was coming nigh, and said the following
words, his lips quivering with anger.
49-54. You are struck with fear; so you all
take the refuge of Chandikâ or fly down to Pâtâla; but I will kill Her with all
my exertion and effort. I conquered all the hosts of Devas and I have enjoyed
their kingdom; shall I now, out of the fear of one Lady, fly and enter into the
Pâtâla. All my attendants, Raktabîja and other heroes, are now slain in the
battle and is it possible that I will now fly away out of the sake of
preserving my life only. See! The death of all the beings is ordained by Kâla
and it is unavoidable. No sooner a being is born, he is liable to the fear of
death. How can a man, then, out of fear of death, quit all his name and fame? O
Nis’umbha! I will now go immediately to the battle, mounting on my chariot and
will return after slaying Her in battle. And if I cannot kill Her, I will not
then return any more. O Best of warriors! Better stand on my side with all your
forces and kill that Lady in no time, with sharp arrows.
55-58. Nis’umbha said :– Today I will go to
the battle and slaying that Kâlikâ, will shortly return here with Ambikâ. O
King! Do not think at all for that Lady; see my world-conquering strength and
look at that weak woman; there is a vast difference. Cast aside your this great
mental anxiety and trouble. Enjoy, O Brother, excellent things. I will bring
that dignified Lady with all honours before you. O King! You ought not to go to
the battle when I am alive. I will presently go to the fight and bring for you
that Lady as a sign of our victory.
59-60. Vyâsa said :– O King! Thus saying, the
younger brother, proud of his own strength, went hurriedly to the battlefield,
mounting on his big chariot. He was protected all over his body by his coat of
armour and he was well provided with various weapons and all other
accoutrements of war. The bards began to sing hymns to him and various other
propitious ceremonies were being performed.
Here ends the Twenty-ninth Chapter of the
Fifth Book on the killing of Raktabîja in S’rî Mad Devî Bhâgavatam, the Mahâ
Purânam, of 18,000 verses by Maharsi Veda Vyâsa.
Chapter XXX
On the killing of Nis’umbha
1-10. Vyâsa said :– O King! Thus making a
firm resolve that there would be either victory or death, the great warrior
Nis’umbha went to fight with the Devî, with great excitement and with all his
forces. S’umbha, too the Lord of the Daityas, accompanied by his forces, went
after Nis’umbha; S’umbha knew full well the rules of warfare; therefore he
remained a witness there. Indra and the other Devas and Yaksas, all stationed
themselves in the celestial space, eager to see that fight, covered with
clouds. Nis’umbha came to the field, and, taking the strong bow made of horns,
began to shoot arrows after arrows at the Divine Mother with the object of
frightening Her. Seeing Nis’umbha with his excellent bow, shooting arrows,
Chandikâ began to laugh frequently. With a soft slow voice She spoke to Kâlikâ
:– “O Kâlî! See their foolishness! They have come before me, courting death.
They are so much deluded by My Mâyâ, that they yet expect victory when they
have already witnessed the death of Raktabîja and many Dânavas. Hope is so very
strong that it never quits a man. How wonderful is this that some of their
armies are destroyed, some are wounded, some are rendered senseless, some made
powerless, some have fled; seeing all these, yet, they have come to fight, as
it were, fastened by the cord of hope of victory. O Kâlî! Today I will
certainly slay Nis’umbha and S’umbha. Their death is nigh; deluded by the Daivî
Mâyâ, they have come to Me. Therefore, in the face of all the Devas, I will
kill them today.”
11-24. Vyâsa said :– O King! Thus saying, and
suddenly drawing Her bow, Chandî covered Nis’umbha, in front, all over with a
multitude of arrows. Nis’umbha, too, cut off those arrows into pieces by his
sharp arrows; thus the fight became more and more dreadful between them. At
this time, the lion of Bhagavatî, came down upon the forces, quivering his
manes, like a powerful elephant going down into a lake. By his nails and teeth,
he tore asunder the bodies of the Dânavas that fell before him and devoured
them, as if they were infatuated elephants. That lion thus crushing down the
soldiers, Nis’umbha came forward hurriedly, drawing his excellent bow. Hundreds
of other generals of the Dânavas came up there to kill the Devî, biting their
lips and with their eyes reddened with anger. In the meantime S’umbha killed
Kâlikâ and came very hurriedly there with his forces to capture the Divine
Mother. Coming to the battlefield S’umbha saw that the Divine Mother was
standing before him; though She was looking very beautiful, fit for love
sentiment, yet She was filled also with the sentiment of fiery wrath. At that
time the large eyes of Bhagavatî, the Beautiful in the three worlds, though
naturally red, looked more red due to wrath. When S’umbha saw Her lovely
features, the desire to marry Her and the hope of victory all vanished away from
his mind; and he stood there with bow in his hand, firmly holding in his mind
that he would die. Seeing the Dânava in that state, She smiled and began to
say, so that all the Dânavas could hear. O Wretched Fools! If you all want to
live, quit all your weapons here, go to the Pâtâla or to the middle of the
ocean. Or be slain in the battle by My arrows and go to heavens and enjoy there
without any fear all the enjoyments and sports there. Weakness and heroism,
both cannot be expected at one and the same time and at the same individual;
therefore I am ordering you to dispel your fears. Now go wherever you find your
ease and happiness.
25-35. Vyâsa said :– O King! Hearing these
words of the Devî, that haughty Nis’umbha ran forward, holding in his hand the
sharpened axe and shield adorned with eight Chandras (embossed) and firstly
struck with sword violently on the proud lion; then, whirling with great force
that sword, hurled it upon the Divine Mother. The Devî, then, thwarted off the
blow of the sword by Her club and struck at his arm by Paras’u. The warrior
Nis’umbha, thus struck at his arm, patiently bore that hurt and struck at
Chandikâ by his axe. The Devî then made such a terrible noise of bells that all
the Daityas were struck with terror. Then She, desiring to kill Nis’umbha,
began to drink nectar frequently. O King! Thus the terrible fight went on
between the Devas and Dânavas both trying to defeat the other party. Then began
to dance in the battlefield, the cruel voracious dogs, jackals, vultures, herons,
crows and other birds, very much gladdened. The battlefield was drenched with
blood and the dead carcasses of innumerable Dânavas, elephants, and horses.
Nis’umbha, then, seeing the Dânavas dead on the field, became very angry and
ran forward with his terrible club before the Devî. That proud Asura struck
first at the head of the lion with that club and laughed again and again and
struck the Devî with that same club. The Devî, too, got very angry seeing
Nis’umbha before Her and striking at Her. She then spoke thus :–
36. O You Stupid! Wait till I sever your head
from your body by this axe. Soon you will be sent unto death with your head
severed off your body.
37-64. Vyâsa said :– O King! Thus saying the
Chandikâ Devî instantly cut off the head of Nis’umbha by Her axe with great
caution.
The head thus severed from the body by the
blow of the Devî, the headless Demon began to roam there with great force with
club in his hand. The Devas then got very much frightened; The Devî, then, cut
off the hands and feet of that headless Demon with sharpened arrows. That
vicious wretch fell down lifeless, on the ground like a mountain. The powerful
Daitya Nis’umbha being thus killed, a great uproar arose amidst his panic
stricken forces. The soldiers, covered all over their bodies with blood, left
all their weapons in the field, began to make Boombâ sound (a piteous cry with
mouth and hands as sign of danger) and fled away to the King S’umbha. He, the
tormentor of the foes, then asked them coming :– “Where is Nis’umbha now? Why
have you fled away from the field?” Thus hearing the King’s words, they bowed
down and said :– O King! Your brother Nis’umbha is lying dead on the
battlefield. O King! The Devî killed all the Dânava warriors that attended your
brother; only we are left and have come here to give you the information. O
King! Nis’umbha has been killed by the weapons of the Devî. So we think you
ought not to go to the battle. Know this as certain that the Lady, the Highest
Cause of this Universe has come here to destroy the Dânavas, the object being
to serve the cause of the Gods. This Lady is not an ordinary woman; She is the
Supreme Force; Her doings are inconceivable; what more can be said than the
fact that the Devas never can know Her! This Devî can assume various forms; She
is the origin of Mâyâ; She is very clever; She is adorned with various
ornaments and is holding various weapons in Her hands. Her doings are
incomprehensible; She is like a Second Night of Dissolution (at the end of the
world); She is Perfect, endowed with all auspicious signs, capable to go beyond
the insurmountable. This wonderful Devî is serving the cause of the gods and
the Devas from the sky are singing hymns to Her. O King! It is now your
paramount duty to fly away and save your life; if you live, you may have the
chance for gaining the victory when time will turn out favourable; there is no
doubt in this. It is Time that makes a strong man weak; and it is that very
Time that makes that weak man strong again and stimulates him for victory. Time
makes a generous donor a beggar and it is Time that makes the same beggar again
a generous donor. Brahmâ, Visnu, Mahes’a, Indra and other Devas are all under
the sway of this Time; so Time is the Sovereign of all. Therefore, O King! Wait
for this Time. Now Time is favourable to the Gods and inimical to you.
Therefore Time is destroying now the Daityas. But the course of Time is not the
same throughout. O King! The actions of Time are various no doubt. Time creates
men and Time destroys them. The time of creation is different from the time of
destruction, this is evident to you before your eyes. See! When Time was
favourable to you, you subject Indra and all other Devas and made them pay
taxes to you; and now Time is unfavourable to you; so an ordinary weak woman is
killing the powerful Dânavas; Time, therefore, is doing favourable things and
also unfavourable things. The host of Devas or the woman Kâlî is not the cause
thereof. O King! The present Time is not favourable to you and the Daityas;
knowing this, do as you like. See! Indra, Visnu, Varuna, Yama and other
prominent Devas all fled before in battle, quitting the weapons. So, knowing
this world as subject to the control of Time, you can now fly away and go
quickly to the Pâtâla. For if you live, you will get in future all the
pleasures; and if you be killed, your enemies will all be very glad and roam
everywhere fearlessly, singing propitious songs.
Here ends the Thirtieth Chapter of the Fifth
Book on the killing of Nis’umbha in S’rî Mad Devî Bhâgavatam, the Mahâ Purânam,
of 18,000 verses by Maharsi Veda Vyâsa.
Chapter XXXI
On the death of S’umbha
1. Vyâsa said :– O King! S’umbha, the Lord of
the Daityas, hearing the words of the soldiers, began to say, then, with eyes
rolling with anger.
2-15. S’umbha said :– “O Fools! What are you
saying all this? How can I do this unspeakably mean act and then hope to live?
How shall I be able to roam in this world when I have become the cause the
slaying of my brothers and ministers? Time is the more powerful cause of all
that takes place, good or bad; so when this formless Time is the Supreme Ruler,
what use is there in my brooding over the result? Let whatever come that is
inevitable, let whatever be done that is destined to take place; death or life,
I do not think of either. The more so when Time is never able, even when
worshipped, to thwart off death or life when their proper moment arrives. See!
The God of rain gives us rain in the rainy season; but, it is seen that
sometimes it does not rain in the month of S’râvan (the rainy season); whereas
it rains sometimes in the month Agrahâyana, Pausa, Mâgha, or Phâlguna (not the
rainy season). Therefore it is evident that Time is not the chief factor. Fate
is stronger than Time; Time is merely the instrumental cause. It is this Fate
that has created all this universe; it cannot be rendered otherwise. I consider
Fate Supreme; Fie on this one’s own exertion! For, Lo! Nis’umbha, who had
before conquered all the Devas, is slain today by an ordinary woman! Alas! When
Raktabîja, too, had been slain, how can I desire to hold on to my life,
foregoing all my name and fame! Even Brahmâ, who has created all this universe,
will not sooner come to an end than his longevity expires. Four thousand Yugas
constitute one day of Brahmâ; and in that one day fourteen Indras perished; so
twice the life of Brahmâ constitute the life of Visnu; similarly twice the life
period of Visnu constitute the life period of Mahes’a; and when their
longevities expire, they come to an end. This visible earth, mountains, sun and
moon all will perish; so it has been specially ordained by the Destiny;
therefore, O Fools! I do not care a bit for the death. When a being is born, he
must die; and when anyone dies, he will be born again, there is no doubt in
this. So one ought to preserve one’s name and fame which is more permanent in
this transitory body. Prepare my chariot; I will go today to the battlefield;
let victory or defeat come what it may, as Fate has ordained. I will soon go to
fight.”
16-33. Thus saying, S’umbha mounted on the
chariot quickly and went where the Devî Ambikâ was staying. Then the four-fold
army, cavalry, infantry, chariots, horses and elephants and innumerable
soldiers, followed him with weapons in their hands. Going there to the Himâlayâ
mountain, he saw the Divine Mother sitting on Her Lion. She appeared so very
lovely as to enchant the three worlds. Her body was decorated with various
ornaments, all the auspicious gems were manifest; the Devas, Gandarbhas, Yaksas
and Kinnaras in the heavens were all worshipping Her with hymns and Pârijâta
flowers; and the Devî was making beautiful sounds with bells and conches,
indicative of Her victory. Seeing Her S’umbha was very much enchanted with
passionate love and struck with, the five arrows of cupid, thought thus :– How
wonderful is Her lovely countenance! See! How wonderful and amazing is Her
skilfulness! Delicacy and capability to endure the hardships of war, though
quite contrary to each other, are both in Her. What a wonder is this! Her bodies
are extremely delicate and limbs are lean and thin; besides She is lately
blooming into womanhood; still She does not feel any passion; this is
undoubtedly very wonderful! She is exquisitely beautiful that can be desired of
in one’s mind; and though She is endowed with all the auspicious signs, yet She
has no inclinations for all the pleasures and allurements of the world and is
now slaying the powerful Asuras; this is wonderful indeed! Now what steps are
to be taken so that this Lady comes under my control? All the Mantrams also are
not with me now to bring over this Swan-eyed Lady unto me. This proud lovely
Lady is the incarnate of all Mantrams; how will She come under my control? This
heroic Lady cannot be controlled by conciliatory words, allurements, dissensions;
it is not advisable, too, to fly away from the battlefield and to go to Pâtâla.
What am I to do? Where shall I go in this critical moment? And if I die at the
hands of this Lady, that death is not a glorious one; it will take away my
fame. The death in a battlefield is conducive to one’s well being, so the sages
say, when both the parties are equally strong. The Devas have created this Lady
stronger than even hundred strong men; She is a woman merely in name. This Lady
is very powerful and has come here to destroy the Dânavas; there is no doubt in
this. What effect will conciliatory words now produce on Her; She has come to
slay us; Will She be appeased with good words? Neither will allurements of
precious things be of any avail, for She is decked with various arms and
weapons; nor will it be of any use to sow dissensions between the Devas and
Her. Further all the Devas are under Her control. Therefore it is far better to
die than to fly; victory or death would come unto me today as Fate has ordained.
34-46. Vyâsa said :– O King! Thus thinking in
his mind, S’umbha became ready to shew his strength; and firmly resolved to
fight, he said to the Devî before him :– Devî! Fight. But, O One of delicate
limbs! Thy so much toil is in vain. Thou hast no sense at all; for Thou art
doing contrary to the doings of woman-kind. The pair of eyes of women are their
arrows; the eyebrows are their bows; their gestures and postures are their
weapons and their hits are those persons who are skilled in amorous love sentiments.
The dyes used in painting the bodies are their armours, their mental desires
are their chariots, so sweet soft words and conversations are their trumpet
sounds; women have no other things for their war preparations. Therefore, O
Beloved! Any other weapons are mere mockeries and ridiculous; their modesty is
their ornament; impudence can never grace them. An exquisitely beautiful woman,
if engaged in a fight will look harsh; especially when Thou wilt draw Thy bow,
how wilt Thou be able to hide Thy breasts? When Thou wilt run with Thy club,
where will Thy gentle treadings go? O Beautiful! Thy councillors are this
Kâlikâ and the stupid Châmundâ. Chandikâ is Thy adviser; her voice is very
hoarse; how can then she be able to nurse Thee? Again this Lion, the terror of
all the beings, is Thy carrier. Therefore, O Dear! Leave aside all these and
come over unto me. O Beautiful One! That Thou art ringing Thy bells and dost
not sound. Thy lute goes quite against Thy beauty and youth. O Sensitive One!
If Thou likest to fight, better assume an ugly appearance, let Thy nature be
ferocious and cruel; let Thy colour be black like a crow; lips elongated, legs
long, nails ugly, teeth horrible, and let Thy eyes be ugly or yellow like those
of a cat. O Devî! Assume such an ugly appearance and stand firmly for the
fight. O Deer-eyed One! Speak first harsh words unto me; then I will fight with
Thee; my hand does not get up to strike Thee with handsome teeth, in the
battlefield, Who art like a second Rati.
47. Vyâsa said :– O Best of the descendants
of Bhârata! When S’umbha said thus, the Divine Mother, seeing him passionate,
smiled and said :–
48-50. O Stupid One! Why are you so much
distressed with passion? O Fool! If your hand does not come forward to strike
weapons at Me, then fight with this ugly Kâlikâ or Châmundâ; they are your best
compeers in the battlefield; they will fight with you; I will stand as a mere
Witness. Thus saying, the Devî Bhagavatî said to Kâlikâ, in sweet words :– “O
Kâlikâ! Your nature is fierce; this S’umbha likes also the fierce; so kill
him.”
51-69. Vyâsa said :– O King! That Kâlikâ, the
incarnate of Death, thus ordered, took up Her club immediately and became ready
to fight, as if sent there direct by the God of Death. A dreadful fight then
ensued between the two; and the highsouled Munis and the Devas were present
there and witnessed the great event. S’umbha first struck at Kâlikâ, raising
his club. Kâlikâ, then, struck S’umbha in return with her club violently.
Instantly she made a dreadful sound, broke down his chariot, glittering like
gold, into pieces, killed the horses of the chariot and slew the charioteer.
Walking, then, on foot with a very heavy club in his hand, S’umbha struck with
great anger on the breast of Kâlikâ and began to laugh. Kâlikâ, in the
meanwhile, rendering his stroke useless, soon took up Her axe and cut off his
left hand, pasted with sandal and decked with arms and weapons. His left hand
thus out off, his whole body was drenched with torrents of blood; yet he came
up with club in his hand and struck Kâlikâ with it. Kâlikâ, too, laughed and
with Her scimitar cut off his right arm holding the club and ornamented with
armlet. S’umbha became angry and came up violently to kick Her when Kâlikâ
quickly cut off his two legs. His arms and legs thus severed from his body, the
Demon frightened Kâlikâ and told Her, “Wait, wait.” And soon he came up before
Her. Seeing the Demon coming, Kâlikâ severed his neck from his body like a
lotus; blood began to gush out in continuous streams. O King! The head of
S’umbha, thus severed from his body, fell on the ground like a mountain.
Immediately the life left the body. Seeing the Dânava fall down lifeless, Indra
and the other hosts of Devas began to worship the Devî Bhagavatî, Châmundâ, and
Kâlikâ and chanted lovely hymns to them. The winds then began to blow
pleasantly; all the quarters looked very clear and Fire in sacrificial altars,
being circumambulated, became very propitious. On the other hand, those Daityas
that remained alive quitted their arms and weapons, bowed down to the Divine
Mother, and fled away one and all to the Pâtâla. O King! I have now described
in regular order to you how the Devî protected the Devas and destroyed S’umbha
and other Asuras. Those human beings on the surface of the earth that read this
anecdote from the beginning to the very end or hear it constantly, get all
their desires fulfilled; there is no doubt in this. O King! Verily he gets a
son who has not got any son; he gets abundance of wealth who is without any wealth;
the diseased become cured of their diseases; what more can be said than the
fact that he who hears this glorious deed of the Devî in its entirety, gets all
that he desires. O King! That man who reads daily this holy anecdote or hears
it, has never to fear from his enemies; in addition be gets liberation after
leaving his this body.
Here ends the Thirty-first Chapter of the
Fifth Book on the death of S’umbha in the Mahâ Purânam S’rî Mad Devî Bhâgavatam
of 18,000 verses by Maharsi Veda Vyâsa.
Chapter XXXII
On the King Suratha’s going to the forest
1-4. Janamejaya said :– O Best of Munis! The
glory of Chandikâ has been fully described by you. By whom was She worshipped
in the ancient times after the reading and hearing of Her three glorious deeds
(the killing of Madhu Kaitava, etc.)? Who was it that derived the best effects
by worshipping the Devî, the Bestower of all desires? When and with whom was
She pleased and then offered boons? O Ocean of mercy! Kindly narrate fully all
these things to me. O Brâhmana! Describe to me also the rules how the
meditation, worship and Homa of the Great Devî are conducted. Sûta said :– “O
Risis! Krisna Dvaipâyana, the son of Satyavatî, was very glad to hear these
questions of Janamejaya and began to describe how the worship, etc., of the
Mahâ Mâyâ, the Devî Bhagavatî are to be done.”
5-21. Vyâsa said :– O King! In days of yore
in Svârochisa Manvantara there was a king, named Suratha, very liberal-minded
and devoted to govern well his subjects. He was truthful, active and energetic,
and devoted to his Guru; he always served the twice-born and he never used to
hold any sexual intercourse except with his legal wife. He was generous, not
liking to quarrel with anybody, and expert in the science of archery. While he
was thus governing his kingdom, the Mlechchas, the hill tribes, turned out his
enemies. They destroyed the city of Kolâ, became very haughty and turbulent and
desired to conquer the whole earth by their sheer force. Thus accompanied by
the great four-fold army elephants, chariots, cavalry and infantry they came to
conquer the dominion of the King Suratha. A dreadful fight then ensued between
the King and the dreadful Mlechchas. O King! The Mlechcha forces were not at
all numerous whereas the armies of the king were large; still the Mlechchas
were lucky to win the battle. The King, defeated, fled to his own city which
was a strongly fortified place. The good King, wise in statesmanship when he
saw that his ministers had gone over to the enemies’ party, became very anxious
and thought whether it was advisable for him to wait for a better opportunity,
remaining within his own extensive city, well guarded by a strong wall and
ditch or it would be better to fight on. The King thought also that it would
not at all be advisable to consult with his ministers who were, then, under the
control of his enemies; what then would he do under the circumstances? Those
vicious ministers could at any time deliver him to the hands of his enemies;
what would then happen to him! Those men, that are avaricious, can do anything
in this world; therefore it would never be advisable to trust them. The people
under the sway of greed commit injury to their fathers, brothers, friends,
acquaintances, their Gurus and the adored Brâhmanas. When the ministers had
joined with his enemies, they could well be classed with the vicious; no doubt
in this. Never could they be trusted under the above circumstances. Thus
pondering over the matter, the King became absent-minded, and, finding no
remedy, went out of the city alone, mounted on a horse. The intelligent King,
helpless, entered into a dense forest and thought where would he go now?
Knowing, then, that there was, at a distance of three Yojanas from that place,
a hermitage of the great ascetic the Sumedhâ Risi, the King went there. (N.B.
:– A Yojana is a distance measuring four Krosas or eight or nine miles.)
22-33. O King! That hermitage was more
beautiful than even the Heavens; it was on the bank of a river; various kinds
of trees were there; it was frequented with wild animals having no enmity with
each other; the whole place was echoed with the sounds of cuckoos. The students
were studying and reverberating the atmosphere with their Vedic chants;
hundreds of herds of deers were running there; rice trees had grown there
wildly at places and their harvests were collected at places; good flowery
trees and others with delicious fruits were seen there; at places fragrant
smells of oblations of ghee, etc., were coming; all these were delighting to
any man who went or stayed there. The King Suratha was very glad to see that
Âs’rama; he became fearless and wanted to stay there in the hermitage of the
Brâhmin. Fastening his horse at the root of a tree, the King approached humbly
to the Risi, and saw that the Muni was seated on a deer skin under the shade of
dense Sâl trees. He was peaceful, lean and thin by tapasyâ. His stature was
straight; and he was teaching his disciples and explaining to them the meaning
of the Veda S’âstras.
He was void of anger, greed, etc., beyond all
the dualities, without any jealousy, always devoted to the contemplation of his
Self, truthful and full of peace. Seeing him the King was filled with tears and
prostrated before him and fell like a stick before him. The Muni, seeing him
thus asked him to get up and enquired about his welfare. A disciple then at the
sign of the Guru, gave him a Kus’âsan, to take his seat. The King got up and at
his permission took his seat on that kus’âsan; the the Muni worshipped the King
duly by offering to him water to wash his feet, and Arghya (an offer of green
grass, rice, etc). Then the Muni asked him, “Who are you? What for are you come
here? Why are you so anxious? Tell frankly all these that are not yet known to
me. What do you want? Speak out your mind. Even if that be impracticable, I
will no doubt try my best to accomplish your desired ends.”
34-36. The King said :– “O Muni! I am the
King Suratha; defeated by my enemy, I have left my kingdom, palace, and wife
and have come to your refuge. O Brâhmana! I am ready to do whatever you order
me; on this surface of the earth there is no one but you who can protect me.
Now I am very much terrified by my enemy; therefore I have come to you. O Muni!
You protect those who come to seek your refuge; I have now come here to seek
your shelter; so save me from this danger.”
37-38. The Maharsi said :– “O King! Stay here
without any fear; none of your enemies would be able to enter this hermitage by
my power of Tapasyâ, even if they be very powerful. O Best of Kings! You will not
be allowed to kill any animals here; you will have to sustain yourself on this
wild rice, roots and fruits, etc., as the rules of the forest living permit.”
39-48. Vyâsa said :– Thus hearing his words,
the King began to live there, with all purity and without any fear, on roots
and fruits. Once the King, while taking rest under the shade of a tree, while
thinking of various things, thought of his own house thus :– “My enemies have,
no doubt acquired my kingdom, but they are vicious and wicked, shameless Mlechchas
and always addicted to sinful deeds; certainly they are tormenting my subjects.
My elephants and horses are not regularly getting their food and have all
become powerless; certainly they are suffering very much from my enemies. All
the servants that were nourished by me before are now all suffering from
troubles, having been subjected by my enemies. The wicked enemies are certainly
squandering away my hoarded wealth to bad immoral purposes, in gambling,
drinking and in revelling with prostitutes. Those Mlechchas and my ministers
are always intent on vicious acts; they do not know who are the proper persons
to be given charities; so they will no doubt exhaust away my coffers in doing
sinful acts.” While the King was thus meditating, seated at the root of a tree,
there came one man of the Vais’ya caste looking very distressed. The King saw
and instantly bade him take his seat beside him; then the King asked the
Vais’ya :– “O Noble One! Of what caste are you? Whence are you coming to this
forest? What is your name? What for you look so pale and distressed? What
calamity has befallen to you? O Good One! Two persons become friends whenever
they speak seven words amongst them; according to this rule I am your friend;
tell me, therefore, truly all these things.”
49. Vyâsa said :– The Vais’ya, hearing these
words from the King, took his seat and felt himself much relieved and thinking
that he has met with a saint, began to speak thus :–
50-52. O my Friend! I belong to the Vais’ya
caste; my name is Samâdhi; I was rich, never I had any jealousy towards
anybody; always I used to speak truth and was devoted to religious acts. My
wife and sons are very greedy of money and are irreligious; so they cut off all
their affections and connections with me, very difficult to cut though, and
have driven me out of the house on the pretext that I am very miserly. Thus
forsaken by my relatives, I have now come to this forest. You look to be a
fortunate man; therefore kindly, O Dear One! give me now your introduction and
oblige.
53-55. The King said :– I am the King
Suratha; lately I had a defeat from the dacoits; moreover my ministers deceived
me; consequently I am deprived of my kingdom and have now come here. O Best of
Vais’yas! Fortunately you have come to me today as my friend. We two will
repose here gladly in this beautiful forest covered with trees. O Intelligent
One! Now quit your sorrow; be calm and quiet and rest with me, at your leisure,
here happily.
56-58. The Vais’ya said :– O King! My friends
and relatives must have been helpless, very sorrowful and they are distressed
at my absence; they must have been troubled very much by diseases and
misfortunes no doubt and have become very anxious. O King! I cannot remain
quiet; my mind is being troubled with the thought how my wife and sons are
spending their times now in pain or happiness? I am always thinking when I
would see again my sons, wife, relatives, friends, acquaintances and my house?
I cannot make me calm and quiet.
59-60. The King said :– O Intelligent One!
What pleasure can you expect to see your wicked sons and treacherous relatives
who have driven you out of your house? Even the enemies are far better,
provided they do good to us; what sorts of friends are they who impose on us
afflictions and sorrows. Do you, therefore, make your mind calm and quiet and
remain here in greatest peace and happiness.
61. The Vais’ya said :– O King! Even those
that are wicked and cruel cannot quit their relatives. Today my mind is greatly
agitated with the thought of my relatives; I cannot remain quiet.
62. The King said :– My mind too, is
incessantly troubled with the thought of my kingdom. Come; let both of us go to
the Muni and ask him what is the medicine for the cure of these our mental
agonies.
63-64. Vyâsa said :– O King! Thus making
their determinations, they went humbly to the Muni to ask him what were the
causes of their sorrows? The King then went close to him and bowing down before
him, took his seat and began to ask calmly and quietly the Muni who was sitting
calm and serene.
Here ends the Thirty-second Chapter of the
Fifth Book on the King Suratha’s going to the forest in the Mahâpurânam, S’rî
Mad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa.
Chapter XXXIII
On the description of the greatness of the
Devî
1-8. The king Suratha said :– “O Muni! This
Vais’ya is now become a friend of mine in this forest; he has been expelled
from his home by his sons and wife and he has come lately here in this forest.
He is now suffering very much from the bereavement of his family and has become
very much troubled in his mind. He is not getting any peace whatsoever. I am
also become like him and have become very distressed owing to my kingdom being
robbed away. This thought, though really devoid of any substantial cause, is not
leaving my heart now. Oh! My elephants and horses, now under my enemies, have
become weak; My servants are suffering very much owing to my absence! My
enemies will, within no time squander away forcibly all my hoarded riches. This
thought is not giving me any happiness; nay, I cannot get any sleep owing to
this care and anxiety. O Lord! I know that this world is false as a dream; yet
my mind is so deluded that I cannot make me quiet. Who am I? What are those
horses and elephants to me? They are not my brothers, sons, nor friends; yet I
feel very much for them and am troubled with their troubles. O Muni! I know
these all are delusions; still I am not able to make my mind free from them.
This is very wonderful indeed! What is the cause of all this? O Lord! Nothing
is veiled from your sight, you are fully able to solve all these doubts.
Therefore, O Ocean of mercy! Kindly explain to me and this Vais’ya the cause of
all this delusion.”
9. Vyâsa said :– O King! When the King
Suratha asked thus, the Muni in reply said to him the following words, full of
wisdom, so that his delusion and sorrow might vanish.
10-25. The Muni said :– “O King! I am telling
you the cause of bondage as well the cause of release of all the beings in this
Universe. She is known as Mahâ Mâyâ. She is the Mûla Prakriti, the state of
equilibrium of the three Gunas, Sâttva, Râjas and Tâmas. Even Brahmâ, Visnu,
Mahes’vara, Indra, Varuna, Vâyu, and the other Devas, Gandarbhas, Nagas,
Râksasas, men, deer, animals, birds, trees and various kinds of creepers all
are under Mâyâ; thus they are all bound; again they all get release when they
are released by that Mâyâ. By Her is created all this world, moving and not
moving, all the beings are caught in Her net and all are under the control of
Her. You are a Ksattriya; so Râjoguna preponderates in you and your heart is
thus rendered impure. She, by Her Mâyâ, deludes even the minds of those who are
Jñânins or wise; you are but an ordinary man compared to them. Even Brahmâ,
Visnu and Mahes’a, though possessed of vast wisdom, still roam, under the sway
of Mâyâ, in the three worlds completely deluded by their attachments to the
sensual objects. O King! In the Satya Yuga, in ancient times Visnu Nârâyana
himself performed a very hard tapasyâ in S’vetadvîpa. He passed away full ten
thousand years in meditation, with the object of attaining the unbroken
everlasting Bliss and becoming steadfastly attached to Brahmâ Vidyâ. O King!
Brahmâ, too, became engaged in performing a tapasyâ, meditating the Primordial
Force, Âdyâ S’akti, in a very wonderful solitary place for the cessation of
delusion. Once on a time Vâsudeva Hari wanted to go to another place; he got up
and started to see other places. Brahmâ, also, left his place and started for
another destination. When they met each other in their way, each one asked the
other, “Who are you?” The Prajâpati answered :– “I am the Creator Brahmâ.”
Hearing thus the Brahmâ’s words, Visnu said :– “O You Stupid! I am Achyuta
Visnu; therefore I am the Creator of this world. You are inferior to Me as
there is so much of Râjoguna in preponderance in you. Know Me as the eternal
Vâsudeva, preponderating in Sâttva Guna. Do you not remember that I fought a
dreadful battle for you and thus saved your life a short while ago, I slew the
two Dânavas Madhu and Kaitava when you were much distressed by them and took My
refuge. How then do you boast now! O Fool! Quit your this vain boasting now. In
this wide world, there is none superior to Me.”
26-31. The Risi said :– Thus engaged in
disputing with each other, their lips were quivering with anger and their eyes
got red. When, Behold! there appeared suddenly between those two disputants, a
nectar-like white phallic emblem (Lingam), wonderfully long and extensive. Then
a voice, from without anybody, broke out in the Heavens and addressed Brahmâ
and Visnu who were quarrelling thus! Whoever amongst you will be able to go to
the other end of this Lingam whether beyond its top or below its bottom, he is
certainly the superior of you two; let one of you therefore go down to Pâtâla
and let the other go up to the Heavens. Leave off your useless disputations and
take my word as proof. It is always advisable to select an umpire to decide
such a quarrel as this that has sprung up between you two.
32-39. The Risi said :– O King! Hearing thus
the divine word, both of them became ready and began energetically to measure
the length of the wonderful Lingam that stood in front of them. Visnu went down
to Pâtâla and Brahmâ went up to Âkâs’a to measure the Lingam and thus to
ascertain their superiority. Going down some distance Visnu got tired and doing
his best, when he could not find out the end of the Lingam, he returned and
remained at the desired meeting place. On the other hand, Brahmâ was ascending
to the skies when he got one Ketakî flower dropping from the head of the
Lingam. He became over glad and returned also to the desired meeting place.
Brahmâ became very much elated with vanity and when he returned, he at once
showed that flower to Visnu and spoke thus the false words :– “O Visnu! This
Ketakî flower has been obtained from the head of the Lingam. I have brought
this to you simply that you would recognise it and be convinced in your heart.”
Hearing these words of Brahmâ, Visnu saw the Ketakî flower and said :– “O
Brahmâ! Who is your witness in this matter? He whose words are true, who is
equal to all, who is intelligent, pure, and always of good conduct, he can be
the witness in such matters of dispute.”
40-44. Brahmâ said :– “Who will come now as
witness from that far off place? This Ketakî flower is the witness; this will
give evidence.” Thus saying, Brahmâ requested Ketakî to give evidence; Ketakî
soon replied thus to convince Visnu. O Visnu! I was on the head of Mahâdeva;
Brahmâ has brought me from there down to this place; you ought not therefore to
have any doubt on this point. My word is the evidence; Brahmâ has gone to the
other end of the Lingam. Some devotee of S’iva put me on His head and Brahmâ
has got me down from there. Hearing thus the words of Ketakî, Visnu was very
much astonished and said this :– “I cannot trust your word; if Mahâ Deva comes
and speaks this Himself, then I can trust and take it as a proof.”
45-53. The Risi said :– O King! The eternal
Mahâ Deva, hearing the words of Visnu, spoke thus to Ketakî with great anger,
“O Liar! Do not utter such false words; You dropped down from My head and
Brahmâ while ascending up, picked you up on the way. Now as you have told a
lie, I will never take you; you are henceforth forsaken by Me.” Brahmâ was then
very much put to shame; he bowed down to Visnu; Mahâ Deva, forsook the Ketakî
flower from that date. O King! Such is the power of Mâyâ; when Brahmâ, Visnu
and other wise persons are so self-deluded by Her, what need to speak of other
ordinary mortals! See! Visnu, the Lord of Laksmî, is self-deluded and is always
deceiving the Daityas for the welfare of the Devas, without any fear whatsoever
of the sin that he is thereby incurring. Though He is the Lord of all yet He
has to take several incarnations in several wombs, forsaking the pleasures of
the Heavens and fighting with the Daityas. O King! Visnu is omniscient and He
is the Lord of this world; specially He is the only One, Supreme in the
creation of the Gods. Now when Mâyâ exercises such a powerful influence on
Visnu, what wonder is there that the other ordinary beings would be deluded by
Her? O King! That Highest Prakriti draws away violently the hearts of the wise
and drags them down into the ocean of world. That Omnipresent Bhagavatî is ever
the cause of bondage of all when She casts Her net of delusion and She is again
ever the cause of liberation when She imparts Her knowledge to them.
54. The King said :– O Brâhman! What is the
nature of Her? and what is the Supreme Force? What is the Cause of this
creation? And where is Her highest place? Kindly narrate all these to me.
55-66. The Risi said :– O King! She is
beginningless; therefore She had no origin at any time; that Highest Devî is
Eternal and She is always the Cause of all Causes. (How then can any other be
powerful like Her). O King! She resides in all the beings as the essential
vital Force; deprived of that Force, every being is reduced to a dead carcass.
She is pervading as the Universal Force of Consciousness in all the beings. The
form of this S’akti (Force) is the form made up of consciousness itself, the
Brahmâ. (For the force of Fire is Fire itself; it is not seen in any other
form). Her appearances and disappearances at times are simply for serving the
purposes of the Gods. O King! Whenever the Devas and men worship Her, Ambikâ
makes Her appearance visible to destroy their pains and sufferings. She assumes
various forms and possesses various powers. That Highest Îs’varî comes down of
Her free will to serve Her some purpose or other. She is not like the Devas,
under the control of Daiva or Fate; She is not under the influence of Time (as
both Fate and Time are created by Her). She puts always every being to action
according to his capacity. Purusa is not the Doer; He is simply the Witness. This
whole Universe is the object seen. That Devî is the Mother of all this that is
witnessed. She is the Manifested and She is the Unmanifested and She is the
Effect also. She alone is the Actress and manifests thus the world and thus
gives the colouring to the Purusa. When the Purusa is coloured thus, She
destroys quickly these worlds. It is said that Brahmâ, Visnu and Mahes’a are
respectively the Creator, Preserver and Destroyer of the world; but this is
merely a statement; really they are merely instruments in Her hands. Bhagavatî
has created them in reality for Her Pastime and stationed them in their
respective posts. She has bestowed to them Her part manifestations, i.e.,
Sarasvatî to Brahmâ, Laksmî to Visnu, and Girijâ to Mahes’a and has thus rendered
them more powerful. They, the lords of the Devas, always meditate and worship
Her as the Creatrix, Preservrix and Destructrix of this Universe. O King! I
have thus described to you, as far as my intelligence and knowledge go, the
holy greatness and the excellent glory of Her (in reality, I have not been able
to come to the end of it).
“Aim Hrîm Klîm Châmundâyai Vichche” is the
(9) nine lettered mantra.
Here ends the Thirty-third Chapter of the
Fifth Book on the description of the greatness of the Devî in S’rî Mad Devî
Bhâgavatam, the Mahâ Purânam, of 18,000 verses by Maharsi Veda Vyâsa.
Chapter XXXIV
On the methods of the worship of the Devî
1. The King said :– O Bhagavân! Kindly
narrate to me in detail now the methods how to serve and worship the Goddess
and the Mantrams that are used on such occasions.
2-12. The Risi said :– O King! I am now
describing the method how to worship the Goddess. Hear. This leads to the
fulfilment of all desires, to the liberation from one’s bondage, to
self-realisation and to the destruction of all miseries. The worshipper has to
perform his bath; then putting on a white cloth, he will have to perform his
Vaidik and Tântrik Sandhyâ; then he should, with his heart controlled, perform
his Âchamana ceremony and select a good auspicious site for his own Poojâ
purposes. Next he should plaster the site with cow-dung and spread his sacred
carpet (Âsana) whereon he is to take his seat with a cheerful mind and sip
water for Âchamana three times. Then he is to collect the articles for worship
according to his best capacity and place them duly in their respective
positions. He is to perform Prânâyâma (regulate his breath); and then follows
the Bhuta-S’uddhi, the purification of the old and the formation of the
celestial body and Jîva-S’uddhi by which the Sâdhaka becomes the Devatâ-maya;
he then proceeds to Mâtrikâ Nyâsa (i.e., setting mentally in their several
places in the six Chakras and then externally by physical action the letters of
the alphabet which form the different parts of the body of the Devatâ. He then
places his hand on different parts of his body, uttering distinctly at the same
time the appropriate Mâtrikâ for that part).
Bhuta-S’uddhi :– Dissolve earth into water,
water into fire, fire into air, air into ether; ether into Ahamkâra, Ahamkâra
into Mahat and Mahat into Prakriti, the final Cause. This process is called
Bhuta-S’uddhi.
He is to mention then the time, date, tithi,
and month of the year and make his Sankalpa; then he will have to assign to the
different parts of his body the Mâtrikâ Mantrams duly as well as his own
Mantram; next he is to meditate in his own body the seat of the different
Devatâs and do the internal worship. He is to breathe life into the Deity
outside to be worshipped as well as within himself to be meditated and
worshipped; then he is to do the same with the articles for worship and purify
them by sprinkling with water and Astra or Phat Mantram, thus removing all
sources of obstacles that are likely to interfere with the act. Next, on an
auspicious copper plate, he is to draw inside a six-angled (hexagonal) figure
(two triangles crossing each other with their vertices one upward and the other
below) with white sandal paste or with eight perfumed things and outside this
figure, an octagonal figure of eight petals; outside this he is to draw the
boundary lines that is called the Bhûpura. On each of the eight petals he is to
write each letter of the nine-lettered Vîja (Seed) Mantram and the ninth letter
in the central ovum. Next by the Mantram by which breath is infused or by the
Vedic Mantram he will have to place the Yantra in the proper position and then
worship the Âdhâra S’akti (the vital Force) in the central ovum and the holy
seat with the Pîtha Mantrams. He will have to invoke the Devî, uttering the
Seed Mantram over a golden plate or figure and carefully worship Her by
offering seats and other articles duly as enunciated in the Yâmala Tântras,
etc. Then he will have to perform the six-fold worship of the Ganas in the six
angles and worship Indra, etc., and Vajra and others in the Bhûpura (the
boundary) and thus finish the Poojâ of the Yantra. (For the Poojâ see the
Prapancha Sâra.) Note :– Bhûpura is what is thought over outside front or in
the beginning. Here the Gana Devatâs are first thought over and worshipped.
Worship outside, worship inside and See the Deity in and out, everywhere and be
free is the motto of the worship. In the absence of the Yantra, one will have
to make a metalled image of Bhagavatî and worship Her with the greatest caution
with the Mantras as expounded by S’iva in the Tantrams (of Jâmalâ and others).
Note :– Yantra is that which restrains. This human body is the Yantra. And its
imitation is placed outside in various shapes and figures. The Yantra is the
mystical diagram used by the devotees for worship. Or one may use the Vaidik
Mantrams in worshipping the Deity in accordance with the prescribed rules and
with his mind controlled; then, merged in meditation, one is to mutter silently
(perform the Japam of) the nine-lettered Mantram. (The Mantram is Krîm Daksine
Kâlike Svâhâ). Japam (muttering or repeating silently the Mantram) is of two
kinds :– Nitya (daily) and Pauras’charanik (repetition of the name of the deity
accompanied with burnt offerings). In the Nitya Japam, Nitya Homas are
performed and in the occasional Pauras’charanik Japam, one tenth of this is
offerred; Abhiseka, too, is one-tenth of this Homa; Tarpanam is one-tenth of
Abhiseka and the feeding of the Brâhmanas is one-tenth of what is done in the
Tarpanam. O King! Thus completing the Japam one is to read daily the Chandî (do
the Chandîpâtha) where the three glorious deeds of the Devî are narrated; next
he will have to allow the Deity invoked to depart to Her own place. The
Navarâtra Vrata (nine night vow) is next to be observed according to the proper
rites and ceremonies. Hrîm Mahisa Mardinyai Svâhâ is the Mantra.
13-31. In the bright fortnight of the month
of Âsvin or Chaitra, is to be observed the fasting of the Navarâtra by those
who desire for their own welfare. Homas are to be offered, many in number, and
Mantrams are to be recited, the same as in one’s own Mantram, good Pâyasam with
sugar, ghee, and honey mixed is to be offered in this ceremony. Goat meat, or
holy leaves of the Bel tree, or red Karavîr flowers or til (sesamum seed) mixed
with honey can be used instead in the Homa ceremony. The special days for the
worship of the Devî are the eighth, ninth, or fourteenth day (tithi) of the
half month. The feeding of the Brâhmins must be done on each occasion. O King!
Thus the poor become wealthy, the diseased get cured, and the persons that have
no issue get obedient and well qualified sons. The King, expelled from his
kingdom, gets back by the grace of Mahâ Mâyâ, dominion over the whole earth and
becomes able to destroy all those enemies of his, by whom he was before
vanquished, when he worships the Devî. The persons, desirous of learning, get
undoubtedly the learning honourable and auspicious, provided he worships the
Devî with his senses restrained. Persons of all castes, Brâhmins, Ksatriyas,
Vais’yas or S’ûdras can become masters of all pleasures and happiness provided
they worship with devotion the Devî, the Preserver of the World (the
Jagaddhâtrî). A man or woman whoever performs the Navarâtra vow always full of
devotion, gets all the desired fruits. Whoever celebrates the holy Navarâtra
ceremony in the bright fortnight of the month of Âs’vin with his heart full of
the thought of the Devî, gets all his desired fruits. O King! Now I am
describing the rites and ceremonies; here a square raised platform or altar is
to be made according to the prescribed rules; a water-jar is then to be placed
on it with the Vedic mantrams and due rites and ceremonies. One will have to
make a beautiful Yantra according to the previously laid rules and the
water-jar is to be placed on it; then spread the beautiful Yava grains all
around the jar. An awning or pandal is to be erected over the altar and the
place of worship, and the site is to be decorated with flowers. Lights and Dhûpas,
incense and perfumes are then to be used in the hall of the Chandikâ Devî. O
King! The Devî is to be worshipped thrice; morning, midday and evening; no
miserliness is to be shown in spending wealth for this purpose. Light, dhûp,
good presents of rice and other edibles, flowers, and fruits of various kinds
are to be offered in this worship of the Devî; the chanting of the hymns of the
Vedas, songs, and music with the various instruments are to be done and a grand
festivity is to be made. Moreover, note this carefully that virgins are to be
worshipped duly with sandal, ornaments, clothings, various edibles, sweet
scented oil, and beautiful garlands. (This worship of the virgins is one of the
essentials.) Thus completing the worship of the Devî, Homa is to be done duly
with Mantrams and other necessary articles on the eighth or the ninth tithi.
Lastly the Brâhmins are to be fed duly; then the worshipper is to take his
first meal after fasting (i.e., make pâranam) on the tenth day; then presents
and various articles are to be offered to the Brâhmin, according to one’s might
and with devotion.
32-44. O King! Any man, or any chaste married
woman or a chaste widow whoever performs thus the Navarâtra Vrata gets in this
world all the desired fruits and enjoys all sorts of enjoyments and gets
unbounded happiness and after death goes to the highest place. And if, owing to
some cause or other, he has to take his birth again in this world, he would be
born in an excellent family and would become endowed with good conduct and
qualifications and get the unflinching devotion towards the Ambikâ Devî. O
King! I have thus described to you the rules of the Navarâtra ceremony; this
vow is the best of all; highest and greatest pleasures and happinesses are
obtained in worshipping thus the auspicious Mahâ Mâyâ. O King! Better worship
Chandikâ duly according to the prescribed rules; then you would be able, by Her
grace, to conquer all your enemies and you will regain your excellent dominion,
unshaken by any, and you will get again the highest pleasure and happiness when
you will be reunited with your wife and sons in your own palace; there is no
doubt in this. O Vais’ya! You, too, better worship the same Mahâ Mayâ, the
Goddess of the Universe, worshipping Whom leads to the fructification of all
desires. You will then be able to regain all your worldly pleasures in your own
home and be respected by your relatives and acquaintances and finally, after
your death, you will go to the holy abode of the Devî. There is no doubt in
this. Those that do not worship the Devî, go to Naraka or hell; moreover they
suffer much from various diseases in this world. Those that do not worship the
Devî are always defeated by their enemies, are void of wife and sons, become
stupid and suffer pains from their unsatisfied desires. And those that worship
the Preservrix of this world with the Bel leaves, Karavîra flowers, S’atapatra
and Champaka flowers, that blessed man, devoted to the Devî, gets filled with
all sorts of enjoyments. O King! What more can I say than this, that those who
have worshipped the Devî Bhavânî with the Mantrams approved by the Nigama
S’âstras, those very persons get honour in this world and are filled with all
sorts of power and wealth. Verily, they stand foremost in the rank of best men,
becoming the only repositories of all the best qualities in this world.
Here ends the Thirty-fourth Chapter of the
Fifth Book on the methods of the worship of the Devî in S’rî Mad Devî
Bhâgavatam, the Mahâ Purânam of 18,000 verses by Maharsi Veda Vyâsa.
Chapter XXXV
On the receiving of the boons by the King
Suratha and the Vais’ya Samâdhi
1-12. Vyâsa said :– O King! Hearing thus the Risi’s words, the king Suratha and Vais’ya, who were very distressed in their minds, became very much comforted and bowed down to the Muni with great humility and modesty. Their eyes expressed their gladness and their hearts were filled with loving devotion. Both of them, then, clever in speaking and of calm and quiet temper, began to address him with their folded hands. O Bhagavân! We were passing our days in a very humble and distressed spot; we are today purified by your good words, just as the country was rendered pure by Bhagîratha when he brought down the river Ganges here. The saints, adorned with purely good qualities, are incessantly engaged in doing good to others and how the people can be made happy. O Intelligent One! Surely we have come to this auspicious Âs’rama owing to our past good deeds (in previous births) and all our miseries are therefore brought to their ends today. There are good many persons that roam in this world for their selfish ends; very few there exist like you who are always ready to do good to others. O Muni! True that I am very much distressed but this Vais’ya is more distressed than me. Both of us, very much afflicted by the miseries of the world, have come gladly to your Âs’rama and are relieved of our bodily sufferings by your sight; and now, hearing your words, we are relieved also of our mental pain and sufferings. O Brâhmana! We are very much blessed and our objects have been gained by your nectar-like words; O Thou, the Ocean of mercy! You have purified us, out of your unbounded mercy. We are quite tired of this world; knowing this, do you lead us beyond this world by holding our hands and by initiating us with Mantrams. O Best of Munis! We will first of all practise a very hard Tapasyâ (asceticism) and worship Bhagavatî, the Awarder of happiness; then, seeing Her, we will go to our respective abodes. Now we expect the nine-lettered Mantram of the Devî from your mouth and practising the Navarâtra varam we will fast and meditate on the Mantram.
1-12. Vyâsa said :– O King! Hearing thus the Risi’s words, the king Suratha and Vais’ya, who were very distressed in their minds, became very much comforted and bowed down to the Muni with great humility and modesty. Their eyes expressed their gladness and their hearts were filled with loving devotion. Both of them, then, clever in speaking and of calm and quiet temper, began to address him with their folded hands. O Bhagavân! We were passing our days in a very humble and distressed spot; we are today purified by your good words, just as the country was rendered pure by Bhagîratha when he brought down the river Ganges here. The saints, adorned with purely good qualities, are incessantly engaged in doing good to others and how the people can be made happy. O Intelligent One! Surely we have come to this auspicious Âs’rama owing to our past good deeds (in previous births) and all our miseries are therefore brought to their ends today. There are good many persons that roam in this world for their selfish ends; very few there exist like you who are always ready to do good to others. O Muni! True that I am very much distressed but this Vais’ya is more distressed than me. Both of us, very much afflicted by the miseries of the world, have come gladly to your Âs’rama and are relieved of our bodily sufferings by your sight; and now, hearing your words, we are relieved also of our mental pain and sufferings. O Brâhmana! We are very much blessed and our objects have been gained by your nectar-like words; O Thou, the Ocean of mercy! You have purified us, out of your unbounded mercy. We are quite tired of this world; knowing this, do you lead us beyond this world by holding our hands and by initiating us with Mantrams. O Best of Munis! We will first of all practise a very hard Tapasyâ (asceticism) and worship Bhagavatî, the Awarder of happiness; then, seeing Her, we will go to our respective abodes. Now we expect the nine-lettered Mantram of the Devî from your mouth and practising the Navarâtra varam we will fast and meditate on the Mantram.
[Note :– The nine-lettered Mantram is “Om
Mahisamardinyai Svâhâ.” Instead of Om, any of the following may be used :–
Hrîm, Klîm, Aim, Strîm, or Hûm mentioned in Sâradâ Tilaka, Nârâyanî Tantra, or
in Vis’vasâra Tantra (see page 125 of Tantra Sâra ).
13-30. Vyâsa said :– O King! When the king
and Vais’ya prayed thus to the Muni Sumedha, the best of the Munis, gave them
the auspicious Mantram with its seed (Vîja) and as well what is to be meditated
(Dhyân). On getting the Mantram (with Risi, Chhanda, seed S’akti, and Devatâ)
duly, they welcomed the Muni and with his permission went to the holy bank of a
river. Both of them were of delicate frames and both of them were fully
determined; they went to a very solitary place and selected their place and
took their seats there. There they spent one month in repeating silently the
Mantram and in chanting the three glorious deeds of Chandî. In this short
period of one month, they became very much attached to the lotus-feet of
Bhavânî and their minds were also much pacified. They attended to no other
business; only they used to go to the Muni once a day and bowing down before
him they returned to their own seats of Kus’a grass and gave themselves up to
the meditation of the Devî and always repeated silently their Mantrams. O King!
One year thus passed away; they then abstained from taking fruits and subsisted
on the leaves of trees. Thus engaged in meditation and asceticism they passed
away another year sustaining themselves with dry leaves only. O King! When the
two years thus passed, they got in their dreams the beautiful vision of the
Goddess Bhagavatî. They were very much delighted to see in their dreams the
Ambikâ Devî in red robes and decorated with various ornaments. They practised
tapasyâ in the third year with water as their only food. Thus when they found
that, after practising the tapas for three years, they could not see face to
face the Devî they became very anxious to see the Devî and thought thus :–
“When we have not been so fortunate as to see the Devî, Who art the Bestower of
peace and happiness to the human beings, we will then leave our bodies, in deep
distress and sorrow!” Thus thinking, the King prepared a beautiful triangular
Kunda (pit), firm and of one hand measure. Lighting a fire in that pit, the
King began to cut off slices of flesh from his own body and offered them as
oblations to the fire. The Vais’ya, too, then did the same. O King! Both of them
were very much excited and began to offer their blood as oblation to the Devî.
The Devî Bhagavatî, then, seeing them thus grieved, and that their hearts were
over flown with devotion towards Her, appeared direct before them and said thus
:–
31-32. O King! You are my favourite devotees;
I am pleased with your Tapasyâ; now ask whatever you desire; I will grant you
that boon. Then She spoke to the Vais’ya :– “O Highly Fortunate One! I am
pleased; ask without any delay any boon; I will grant that just now.”
33-52. Vyâsa said :– O King! Hearing thus the
words of the Devî, the king Suratha was very much delighted and said thus :– “O
Devî! Grant me this boon that I be able today to conquer my enemies with my own
power and that I may regain my kingdom.” The Devî then spoke to him thus :– “O
King! Go to your own abode; your enemies are now enfeebled and will certainly
be defeated.
(Note :– The Devî has now withdrawn Her own
power from the enemies with which they were filled before. This is the result
of the real sacrifice to the Devî.)
O Fortunate One! Your ministers will all come
and prostrate themselves before your feet and will be obedient to you; you can
now go back to your city and govern your subjects happily. O King! Thus reign
for Ajuta years (10,000 years) over your widely extended dominion; then, when
you quit your body, you will again be born from Sûrya, and be known widely as
Sâvarni Manu.” Vyâsa said :– O King! The pure-natured Vais’ya said with folded
hands :– “O Devî! I have nothing to do with house, sons, nor wealth. O Mother!
The house, wealth and sons, all these are so many sources of bondage to this
world and are very transitory like dreams. Therefore give me knowledge so that
my ties to this world be cut asunder. Persons who are devoid of knowledge,
those fools are merged in this ocean of world. The wise never prefer this
Samsâra; therefore they can cross this world. Vyâsa said :– O King! Hearing
this, the Mahâmâyâ said to the Vais’ya, that stood in front of Her thus :– “O
Vais’ya! No doubt you will acquire knowledge.” Thus granting boons to them, the
Devî then and there disappeared. After the Devî had disappeared, the King bowed
down to the Muni, mounted on his horse and expressed a desire to go back to his
kingdom. Just at that time all his ministers and subjects came humbly before
him, bowed down to him and standing before him with folded hands, said :– “O
King! Your enemies all had acted very sinfully; hence they were all slain in
battle; you be pleased now to remain in your city, free from any enemy and
govern your subjects.” The King, hearing thus, bowed down to the Muni and with
his permission, started towards his kingdom, surrounded by his ministers. On
regaining his own kingdom, wife, relatives and kinsmen he began to enjoy the
sea-girt earth. On the other hand, the Vais’ya became illumined with the
Spiritual Knowledge and all his connections and attachments being completely
severed, became free from all bondages. He became liberated in his lifetime and
travelled always from one place of pilgrimage to another and passed away his
time in singing the glorious deeds of the Devî. O King! Thus I have described
to you the most wonderful character of the Devî, what fruits were obtained by
the King and the Vais’ya on their worshipping Her, how the Daityas were killed
by Her and about Her auspicious appearances on this earth. Oh! Such is the
glory of the Devî, leading to fearlessness amongst Her devotees. The mortal who
hears constantly this excellent pure narrative of the Devî Bhagavatî, gets
truly all the best and wonderful pleasures of this world. No doubt anybody who
hears this wonderful incident, will obtain knowledge, liberation, fame,
happiness and purity. The essence of all religions lies in this narration;
therefore it leads, above all, to Dharma, Artha, Kama, and Moksa (religion,
wealth, desire and liberation). It grants all desires to human beings.
53-54. Sûta said :– O Risis! The Maharsi
Vyâsa, the son of Satyavatî, versed in all the departments of knowledge, asked
by the King Janamejaya, narrated to him this divine Samhitâ. The character of
Chandikâ, the killing of the Daitya S’umbha, were thus narrated by the merciful
Muni Veda Vyâsa. O Munis! I, too, have described to you the main points of this
Purâna. Here ends the Fifth Book.
Here ends the Thirty-fifth Chapter of the
Fifth Book on the receiving of the boons by the King Suratha and the Vais’ya
Samâdhi in the Devî Bhâgavatam, the Mahâ Purânam, of 18,000 verses by Maharsi
Veda Vyâsa.
The Fifth Book Completed.
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