दशकम् 3 महाकाळि अवतारम् 3 tri'teeyadashakah' - mahaakaalyavataarah'

             दशकम् 3 महाकाळि अवतारम् 3 tri'teeyadashakah' - mahaakaalyavataarah'

 (In this chapter the story of Madhu and Kaithaba is introduced (Chapter VI,VII,VIII,IX of

Book I of Devi Bhagwatham) . The scene is Pralaya (deluge) and Lord Vishnu is sleeping.

Two asuras called Madhu and Kaidabha are playing in the water of deluge . They had

obtained boon from Parasakthi to die whenever they wish. They decide to attack Lord

Brahma who was sitting on a lotus and ordered him to move away from there. And Brahma

starts praying Parasakthi. She came out of the sleeping Vishnu and assured Lord Brahma

that she would kill those asuras. Meanwhile Lord Vishnu wakes up and starts fighting with

the Asuras. The first chapter of Devi Mahathmyam of Markandeya Purana says that these

Asuras rose from the wax in the ears of Lord Vishnu )

जगत्सु सर्वेषु पुरा वर्वलीनेषु

एकार्णर्वे शेषतनौ प्रसुप्ते

हरौ सुरारी मधु कैटभाख्यौ

महाबलार्वप्सु वर्वजह्रतुर् द्वौ ll1ll

jagatsu sarveshu puraa vileeneshu

ekaarnave sheshatanau prasupte .

harau suraaree madhukait'abhaakhyau

mahaabalaavapsu vijahratur dvau .. 3-1..

In the olden times, during deluge, when the the 3 worlds were

merged into 1 ocean, when Lord Vishnu was sleeping on Adhi sesha,

the 1000 headed serpent, 2 strong asuras Madhu and Kaitabha,

played in the ocean waters.

From Vishnu’s ear wax, while he was sleeping on the aadishesha

during deluge, there arose 2 asuras. Their names were madhu and

kaithabha. All the 7 oceans merge into 1 during deluge. Everything is

merged into the water. In this type of deluge waters, madhu

kaitabham played in the ocean.

In days of yore, in the time of Pralaya (universal dissolution) when the three lokas and the

entire universe dissolved in water, when the Devadeva Janārdana was lying asleep on the

bed of Ananta, the thousand headed serpent, arose from the wax of the ear of Bhagavān

Viṣṇu, the two very powerful Daityas Madhu and Kaitabha; they grew in the waters of the

ocean and played around in the waters and thus passed some of their time.

समााः सहस्रम् यतवित्तर्वृ त्ती

र्वाग्बीजमन्त्रं र्वरदे जपन्तौ

प्रसावदतया असुरौ भर्वत्ााः

स्वच्छन्दमृत्ुत्वमर्वापतुस्तौ ll2ll

samaah' sahasram yatachittavri'ttee

vaagbeejamantram varade japantau .

prasaaditaayaa asurau bhavatyaah'

svachchhandamri'tyutvamavaapatustau .. 3-2..

Hey boon giver, those 2 asuras, controlling their mind, for a 1000

years, they chanted the vaak bheeja-mantram, and made you happy,

asked for a boon to die only when they wish.

‘Aim’ is the vakbheej mantaram . chanting this mantram the 2 asuras

did penance. After a 1000yrs devi became visible to them. And told

them to ask for a boon. They asked, “We would like to die only when

we wish to”. Devi granted them this boon. Like that they became

svachhandamrityu (death by own wish). With this boon they became

arrogant.

एकां बुधौ तौ तरळोवमणमाले

वनमज्जनोन्मज्जनकेवळलोलौ

यदृच्छया र्वीवित अमब्जयोवनम्

रर्ोत्सुकार्वुितुररद्धगर्वौ ll3ll

ekaambudhau tau taralormimaale

nimajjanonmajjanakelilolau .

yadri'chchhayaa veekshitamabjayonim

ranotsukaavoochaturiddhagarvau .. 3-3..

3. the 2 arrogant asuras who played along the waves of the ocean by

going up and down the waves, accidentally saw brahma meditating

on a lotus. With intentions of wanting to fight with him they said like

this

In the huge oceanic waves rising and falling-the asuras- by chance

saw some one sitting on a lotus and having four heads. With

arrogance they said.

पद्मासनं र्वीरर्वरोपभोग्यम्

न भीरुभोग्यं न र्वराकभोग्यम्

मुञ्चेदमद्यैर्व न यावस िेत् त्वम्

प्रदशणय स्वं युवध शौयणर्वत्त्वम् ll4ll

padmaasanam veeravaropabhogyam

na bheerubhogyam na varaakabhogyam .

munchedamadyaiva na yaasi chettvam

pradarshaya svam yudhi shauryavattvam .. 3-4..

4.” The seat on a Lotus flower is to be enjoyed by Courageous

heroes. Not by cowards; not for low caste people. So you have to

vacate it today itself. If you have no intentions of leaving, then you

will have to show your valour in war.

When he saw the asuras itself brahma got scared. He was a coward

and not a soldier they(asuras) understood. Because of this they

started to tease brahma. “either you leave the lotus flower seat

immediately or get ready to fight a war with us.

इदं समाकर्णय भयाद् वर्वररञ्चाः

सुषुप्तप्तवनष्पन्दममोघशप्तिम्

प्रबोधनार्त्थं हररवमद्धभक्त्या

तुष्टार्व नैर्वािलदं बुजािाः ll5ll

idam samaakarnya bhayaadvirinchah'

sushuptinishpandamamoghashaktim .

prabodhanaartham harimiddhabhaktyaa

tusht'aava naivaachaladambujaakshah' .. 3-5..

5.Having heard this, due to fear, Lord Brahma started praying to that

vishnu of endless power, who was sleeping without moving with

great devotion to awaken that hari. but that lotus eyed God never

moved.

Hearing the asuras orders brahma got scared. He is not used to

fighting a war. Vishnu is a warrior and very brave. Brahma prayed &

called him with devotion. Vishnu continued to sleep. He did not

show any signs of waking up.

When brahma saw the 2 powerful asuras he thought which of the 4 means he

should use to conquer them. Sama(conciliation), dama(gifts), bheda(bribing)

and danda(war or punishments). It is advisable not to enter into war with them

as I do not know their strength, they are already puffed up with pride, if I

praise them I am only displaying my weakness, & when they come to know

this, only 1 is enough to kill me. It is not advisable to give them bribes also. I

cannot create misunderstandings between them too. So it is best that I awaken

Mahavishnu from his deep slumber. Thus thinking brahma took refuge in Hari

and began to chant hymns to him who was in deep meditative sleep(yoga

nidra)[ skanda 1 chapter 7 slokas 8-13 srimad devi bhagvatham].

अस्पन्दता त्वस्य कयावप शक्त्या

कृतेवत मत्वा मवतमान् वर्वररञ्चाः

प्रबोधयैनं हररमेर्वमुक्त्वा

स्तोत्रैर् वर्ववित्रैर् भर्वतीमनौषीत् ll6ll

aspandataa tvasya kayaapi shaktyaa

kri'teti matvaa matimaan virinchah' .

prabodhayainam harimevamuktvaa

stotrairvichitrairbhavateemanausheet .. 3-6..

6.Thinking that this state of “no movement” of Vishnu has been

created due to some other power, that Intelligent Brahma started

praying to you(Devi) using wonderful prayers and asked

“Please wake up this Hari”. Having tried awakenining Vishnu by

praying to him and being unsuccessful, the very intellegent brahma

thought, ”why is Vishnu not waking up? Some nidra shakthi is

making him sleep like this. If what I think is right then only if I pray to

that shakti will Vishnu wake up.” Thinking like this brahma started

praying to devi. Still maha Vishnu did not get up as he was under the

influence of aadya shakthi (yog nidra). Thus brahma decide to chant

hymns to yoga nidra herself. As he thought it was aadya shakti which

has kept bhagvan Vishnu senseless and motionless and would alone

be able to save him. As a dead man cannot hear any sound, so hari

merged in deep sleep, did not know anything. Having praised him so

much he has not awakened. so it is certain that sleep is not under

hari’s control, but hari is under the control of sleep & he who is

under the control of anything, becomes his slave. So yoga nidra is

now exercising her control over hari. thus thinking like this bhagvan

brahma decided to chant hymns to yoga nidra residing on the body

of maha Vishnu. [slokams 27 – 47; skanda 1 chap 7 SDB].

नुवतप्रसन्नाब्जभर्वस्य तूर्णम्

वनाः सृत्ा वर्वष्ोाः सकलां गतस्तर्वम्

वदवर्व प्तिता तत्क्षर्मेर्व दे र्वो

वनद्रावर्वमुिो हरररुप्तर्त्थतोभुत् ll7ll

nutiprasannaa'bjabhavasya toornam

nih'sri'tya vishnoh' sakalaangatastvam .

divi sthitaa tatkshanameva devo

nidraavimukto harirutthito'bhoot .. 3-7..

7. Pleased with the prayer of the lotus born, you(Nidra Devi) without

any delay came out of all the body parts of Lord Vishnu, and stood

on the sky. Immediately, Lord Vishnu got rid of the sleep and woke

up.

Thus praised by brahma the nidra devi was pleased & left as a

shining light from each and every body part (eyes,mouth,nose,heart

etc) of bhagvan hari. All these lights joined together to form a

beautiful lady and stood in front of brahma. When thus left

completely by devi yoga nidra, Vishnu began to move his body and

at this brahma became very glad.

Nidra devi is devi’s tamo-guna avataram. Sleep and laziness are signs

of tamoguna. Because she came out of a sleeping body of Vishnu

she is known as a tamo-avataram. She is called as maha kali. A

beautiful devi came in the sky.

अथैष भीतं मधुकैटभाभ्याम्

वर्वररञ्चमालोक्य हररर् जगाद

अलं भयेनाहवममौ सुरारी

हन्ताप्ति शीघ्रं समरे Sत्र पश्या ll8ll

athaisha bheetam madhukait'abhaabhyaam

virinchamaalokya harirjagaada .

alam bhayenaahamimau suraaree

hantaasmi sheeghram samare'tra pashya .. 3-8..

8. Afterwards seeing that Lord Brahma was greatly scared of Madhu

and Kaitabha, He said, “ Put an end to your fear, very soon, in a war I

will kill both these Asuras.”

As soon as Vishnu got up he saw brahma frightened due to the

order of the asuras. Vishnu consoled him and assured him that He

would kill the asuras.

एर्वम् हरौ र्विरर तत्र दै त्ौ

रर्ोत्सुकौ प्रापतुररद्धगर्वौ

तयोरवर्वज्ञाय बलमं मुराररर्

युद्धोद्यतोभूदजरिर्ार्त्थण म् ll9ll

evam harau vaktari tatra daityau

ranotsukau praapaturiddhagarvau .

tayoravijnyaaya balam muraarir

yuddhodyato'bhoodajarakshanaartham .. 3-9..

9.When Lord Vishnu was saying like this, those proud Asuras, came

there all ready to fight a war. Sri hari, without thinking about their

strength, for sake of protecting Brahma got ready for the war.

Vishnu was clear that he would kill madhu kaithabham. At that time

the asuras reached there. Brahma helplessly looked towards Vishnu.

After consoling brahma, Vishnu got ready to fight the asuras. The

fact that they had ichhamrityu due to the devis boon was unknown

to Vishnu. He did not think about it also. He had to save brahma. He

had no choice.

वबभेवम रागावदमहाररपुभ्यो

जेतुं यवतष्येहवममान् सुशिान्

तदर्त्थणशप्तिं मम दे वह वनत्म्

वनद्रालसो मा ि भर्वावन माताः ll10ll

bibhemi raagaadimahaaripubhyo

jetum yatishye'hamimaan sushaktaan .

tadarthashaktim mama dehi nityam

nidraalaso maa cha bhavaani maatah' .. 3-10

10.” I am scared of these enemies who are full of intense desires, I

am trying to win over these very powerful enemies. Please give me

the strength daily to do that. Oh mother! I am feeling lazy due to

sleep, Please help me Oh Goddess Bhavani.

In this sloka Vishnu takes refuge in Devi. The main aim here is to

destroy the enemies. Who are our enemies?

कामम(lust),क्रोधम(anger),लोभम्(greed),मोहम(temptation),मदम(pride),म

त्सरम(competition),रागम(possessiveness),द्वे षम(hatred) these are the

main enemies of mankind. These are enemies within oneself. They

are very difficult to arrest. Only through regular sadhana and bhakti

can one control them. Only with devi’s blessings one can do

uninterrupted sadhana . those who don’t have devi’s blessings when

they sit down to chant , they will feel sleepy. Here Vishnu is praying

to devi to keep sleep and laziness far away from him.

Thus ends the 3rd dashakam

Brahma’s prayer to Vishnu

[ skanda 1 chapter 7 slokas 8-13 srimad devi bhagvatham].

ब्रह्मोर्वाि

दीननाथ हरे वर्वष्ो र्वामनोवत्तष्ठ माधर्व l

भक्त्त्तावतणहृद् धृषीकेश सर्वाण र्वास जगत्पते।l 1

अन्तयाण वमन्नमेयात्मन्वासुदेर्व जगत्पते l

दु ष्टाररनाशनैकाग्रवित्त िक्र गदाधर ll 2

सर्वणज्ञ सर्वणलोकेश सर्वणशप्तक्त्त्तसमप्तन्वत l

उवत्तष्ठोवत्तष्ठ दे र्वेश दु ाः खनाशन पावह माम ll 3

वर्वश्वम्भर वर्वशालाि पुण्यश्रर्वर्कीतणन l

जगद्योने वनराकार सगणप्तित्न्तकारक।l 4

इमौ दै त्ौ महाराज हन्तुकामौ मदोद्धतौ l

न जानास्यप्तखलाधार कथं मां सङ्कटे गतम् ll 5

उपेिसेSवतदु ाः खातं यवद मां शरर्ं गतम् l

पालकत्वं महावर्वष्ो वनराधारं भर्वेत्तताः ll 6

Brahma said :-- “O Refuge of the poor! O Hari! O Viṣṇu! O Vāmana!

O Mādhava, Thou art the Lord of the universe and omnipresent. O

Hrisikeśa! Thou removes all the difficulties of Thy devotees; therefore

leave your Yoganidrā and get up. O Vāsudeva! O Lord of the

Universe! Thou resides within the hearts of all and knows their

desires.

O Thou, holder of the disc and club! Thou always destroys the

enemies of Thy devotees; O Omniscient One! Thou art the Lord of all

the Lokas and all-powerful; no one can know what is Thy form; O

Lord of the Devas! Thou art the destroyer of all pains and sufferings!

So get up and protect me. O Protector of the Universe! nothing is

concealed from Thy eyes! Every one becomes pure by hearing and

chanting Thy name. Thou art Nirākāra (without any form); yet Thou

creates, preserves and destroys the Universe. O Cause of the world!

O Supporter of all! Thou art shining as king of kings over all and yet

Thou dost not understand that the two Dānavas, puffed up with

pride have become ready to kill me. If thou does neglect me, seeing

me very much distressed and under your protection then Thy name

as Preserver will become quite useless. Thus praised, when Viṣṇu did

not get up, Brahmā thought that "Bhagavān Viṣṇu is now surely

under the influence of sleep of the Primal Force Ādyā Śakti and is not

therefore getting up; what am I to do now, thus distressed! These

two Dānavas, elated with pride are ready to kill me; now what am I to

do and where shall I go? I don’t find any body who can protect me

any where.”

Brahma’s Prayer to Devi

[slokams 27 – 47; skanda 1 chap 7 SDB].

ब्रह्मोर्वाि

दे वर्व त्वमस्य जगताः वकल कारर्ं वह ज्ञातं मया सकलंर्वेदर्विोवभरम्ब ।

यवद्वष्ुरप्यप्तखललोकवर्वर्वेककताण वनद्रार्वशं ि गवमताः पुरुषोत्तमोSद्य ll 1

को र्वैद ते जनवन मोहवर्वलासलीलां मूढोSस्म्यहं हरररयं वर्वर्वशश्च शेते l

ईदृक्त्त्तया सकलभूतमनोवनर्वासे वर्वद्वत्तमो वर्वबुधकोवटषु वनगुणर्ायााः ll 2

सां ख्या र्वदं वत पुरुषं प्रकृवतं ि यां तां िैतन्यभार्वरवहतां जगतश्च कत्रीम् ।

वकं तादृशावस कथमत्र जगवन्नर्वासश्चैतन्यतावर्वरवहतो वर्ववहतस्त्वयाद्य ll 3

 नाट्यं तनोवष सगुर्ा वर्ववर्वधप्रकारं नो र्वेवत्त कोSवप तर्व कृत्वर्वधानयोगम् ।

ध्यायत यां मुवनगर्ा वनयतं वत्रकालं संध्येवत नाम पररक्त््प्य गुर्ान्भर्वावन ll 4

बुप्तद्धवहण बोधकरर्ा जगतां सदा त्वं श्रोश्चावस दे वर्व सततां सुखदा सुरार्ां l

कीवतणस्तथा मवतधृवत वकल कां वतरे र्व श्रद्धा रवतश्च सकलेषु जनेषु मातााः ll 5

नात परं कल वर्वतकणशतैाः प्रमार्ं प्राप्तं मया यवदह दु ाः खगवतं गतेन l

त्वं िात्र सर्वणजगतां जननीवत सत्ं वनद्रालुतां वर्वतरता हररर्ात्र दृष्टम् ll 6

त्वं दे वर्व र्वेदवर्वदु षामवप दु वर्वणभाव्या र्वेदोSवप नूनमप्तखलाथणतया न र्वेद l

यिात्त्वदु द्भर्वमसौ श्रुवतराप्नुर्वाना प्रत्िमेर्व सकलं तर्व कायणमेतत् ll 7

 कस्ते िररत्रमप्तखलम् भुवर्व र्वेद धीमान्नाहं हररनण ि भर्वो न सुरास्तथाSन्ये ।

ज्ञातुं िमाश्च मुनयो न ममात्मजाश्च दु र्वाण च्य एर्व मवहमा तर्व सर्वणलोके ll 8

यज्ञेषु दे वर्व यवद नाम न ते र्वदं वत स्वाहे वत र्वेदवर्वदु षो हर्वने कृते Sवप l

न प्राप्नुर्वंवत सततं मखभागधेयं दे र्वास्त्वमेर्व वर्वबुधेष्ववप र्वृवत्तदावस ll 9

त्राता र्वयं भगर्ववत प्रथमं त्वया र्वै दे र्वाररसंभर्वभयादधु ना तथैर्व l

भीतोSप्ति दे वर्व र्वरदे शरर्ं गतोSप्ति घोरं वनरीक्ष्य मधुना सह कैटभं ि ll 10

नो र्वेवत्त वर्वष्ुरधुना मम दु ाः खमेतज्जाने त्वयात्मवर्वर्वशीकृतदे हयवष्ट l

मुञ्चावददे र्वमथर्वा जवह दानर्वेंद्रौ यद्रोिते तर्व कुरुष्व महानुभार्वे ll 11

जानप्तन्त ये न तर्व दे वर्व परं प्रभार्वं ध्यायप्तन्त ते हररहरार्ववप मंदवित्तााः l

ज्ञातं मयाद्य जनवन प्रकटं प्रमार्म् यवद्वष्ुरप्यवततरां वर्वर्वशोSथ शेते ll 12

वसन्धूद्भर्वावप न हररं प्रवतबोवधतुं र्वै शक्त्त्ता पवतं तर्व र्वशानुगमद्य शक्त्या l

मन्ये त्वया भगर्ववत प्रसभं रमावप प्रस्वावपता न बुबुधे वर्वर्वशीकृतेर्व ll 13

धन्यास्त एर्व भुवर्व भप्तक्त्त्तपरास्तर्वां घ्रौ त्क्त्वान्यदे र्वभजनं त्ववय लीनभार्वााः l

कुर्वणप्तन्त दे वर्व भजनं सकलं वनकामं ज्ञात्वा समस्तजननीं वकल कामधेनुम् ll 14

वधकाप्तन्तकीवतणशुभर्वृवत्तगुर्ादयस्ते वर्वष्ोगुणर्ास्तु पररहृत् गतााः क्व िाद्य l

बंदीकृतो हरररसौ ननु वनद्रयात्र शक्त्या तर्वैर्व भगर्वत्वतमानर्वत्ााः ll 15

त्वं शप्तक्त्त्तरे र्व जगतामप्तखलप्रभार्वा त्ववन्नवमणतं ि सकलं खलु भार्वमात्रम् l

त्वं क्रीडसे वनजवर्ववनवमणतमोहजाले नाट्ये यथा वर्वहरते स्वकृते नटो र्वै ll 16

वर्वष्ुस्त्वया प्रकवटताः प्रथमं युगादौ दत्ता ि शप्तक्त्त्तरमला खलु पालनाय l

त्रातं ि सर्वणमप्तखलं वर्वर्वशीकृतोSद्य यद्रोिते तर्व तथाम्ब करोवष नूनम् ll 17

सृष्ट्वात्र मां भगर्ववत प्रवर्वनावशतुं िेन्नेच्छाप्तस्त ते कुरु दयां पररहृत् मौनं l

किावदमौ प्रकवटतौ वकल कालरूपौ यद्वा भर्वावन हवसतुं नु वकवमच्छसे माम् ll 18

ज्ञातं मया तर्व वर्विेष्टतमद् भुतं र्वै कृत्वाप्तखलं जगवददं रमसे स्वतंत्रा l

लीनं करोवष सकलं वकल मां तथैर्व हन्तुं त्ववमच्छवस भर्वावन वकमत्र वित्रम ll 19

कामं कुरुष्व र्वधमद्य ममैर्व मातदुण ाः खं न मे मरर्जं जगदप्तम्बकेSत्र l

कताण त्वयैर्व वर्ववहताः प्रथमं स िायं दै त्ाहतोSथ मृत इत्यशो गररष्ठं ll 20

उवत्तष्ठ दे वर्व कुरु रूपवमहाद् भुतं त्वं मां र्वा प्तत्वमौ जवह यथेच्छवस बाललीले l

नोिेत्प्रबोधय हररं वनहनेवदमौ यस्त्वत्साध्यमेतदप्तखलां वकल कायणजातं ll 21

meaning

I have now known that verily, verily Thou art the only Mother of all the worlds

as Thou hast brought Hari under the influence of sleep. O Devī! Now when it is

evident that all the worlds, etc., have come from Thee, then the Vedas have

also come from Thee; what doubt is there? So the Vedas, too, do not know

fully Thy nature; for the effect can never know its cause. So, it is very true that

Thou art incomprehensible of the Vedas, O Mother! When I, Hari, Hara and the

other Devas and my son Nārada and other Munis have not able to realise Thy

nature fully, then who else can be so intelligent in this world that will realise all

Thy nature? So Thy glory is beyond the speech of all beings. O Devī! If, in the

place of sacrifice, the ritualists, the knowers of the Vedas, do not utter Thy

name Svāhā, then the Devas, participators of the offerings in Yajña, do not get

their share, however hundreds of oblations be offered; so Thou art also the

giver of sustenance allowances to the Devas. O Bhagavatī! In previous Kalpas,

Thou hadst saved me terrified from the fear of the Dānavas. O Devī Varade!

now, too, I am terrified at the sight of the terrible forms of Madhu and

Kaiṭabha and take Thy refuge. O high-minded one! Now I thoroughly see that

by Thee, by Thy power Yoganidrā the whole body of Bhagavān Viṣṇu is

senseless; but how is it that Thou dost not realise my sufferings. So, either dost

Thou leave possession of this Ādi-Deva, or destroy Thyself these two

Danavendras -- lost do either of the two as Thou likest. O Devī! Those that do

not know Thy extraordinary powers, those stupid ones meditate Hari, Hara, etc.

But, O Mother! By Thy grace, I realise to-day, as eye-witness, that Viṣṇu even is

to-day lying unconscious in deep sleep, totally senseless of anything outside

by Thy force. O Bhagavatī! Now, when Kamalā, the daughter of Sindhu is

unable to rouse Her husband Hari, by her effort, or rather Thou hast made Her,

too, perforce, sleep unconsciously, it seems she is without any effort and does

not know anything of what is going on outside. O Devī! Verily those are

blessed who worship Thy lotus feet with their whole heart full of devotion and

without any hope of getting rewards, abandoning the worship of other Devas

and knowing Thee as the Creatrix of the whole world and the giver of all

desires. Alas! now the intelligence, beauty, fame, and all good qualities have

forsaken Hari and fled away to some unknown quarters. O Bhagavatī! Thou art

really adorable in the three worlds for, by Thy power of Yoganidrā, Hari has

been kept in prison, as it were, in this way. O Mother! Thou art the Śakti of all

this universe and endowed with all prowess and energy; all other things are

Thy creation. As a dramatic player, though one, plays in the theatre, assuming

many forms, so Thou, too, being one, playest always in this charming theatre

of world, created by Thy Guṇas, in various forms.

O Mother! Thou, in the beginning of the Yugas, dost manifest first the Viṣṇu

form and givest him the pure Sattrik Sakti, free from any obscuration and

thereby madest Him preserve the Universe; and now it is Thyself that hast kept

Him thus unconscious; therefore, it is an undoubted fact that Thou art doing

whatever Thou willest, O Bhagavatī! I am now in danger; if it be Thy desire not

to kill me, then dost break the silence, look on me and show Thy mercy. O

Bhavāni! If it be not Thy desire to kill me, then why hast Thou created these

two Dānavas, my death incarnate; or is it that Thou wantedest to put me to

ridicule. I have come to know of Thy wonderful acts; Thou createst this whole

Universe, and Thyself remaining aloof, playest always and in the time of

Pralaya resolvest everything again into Thee. Therefore, O Bhavāni, what

wonder is there, that Thou wouldst want to kill me in this way? But, O Mother!

I won’t feel any pain if Thou willingly killest me but this is to my great

dishonour that being given power over these beings, I would then be made an

object to be killed by the Daityas; this, indeed, is hard to me. So, O Thou

Leelāmayī like a sportive girl! get up! O Devī! assumest the wonderful form

Thyself and killest me or the two Daityas, as Thou willest; or rouse Hari who

will then kill the Daityas. All these are in Thy hands.”