२४ चतुर्विंशदशकः -मर्िषासुरवधम–दे वीस्तुर्तः 24 chaturvimshadashakah' -mahishaasuravadham deveestuti Killing of Mahishasura and prayer by Devas,
(In this chapter the killing of Mahishasura and the
consequent prayers of the devas, is described.
These are given in chapters 1-19 of book 5 of the Devi
bhagvatham)
दे वि त्वया बाष्कलदु र्ुखावद-
दै त्येषु िीरे षु रणे हतेषु ।
सद्वाक्यतस्त्वार्नुनेतुकार्ो
र्ोघप्रयत्नो र्वहषश्चुकोप ॥ २४-१॥
devi tvayaa baashkaladurmukhaadi-
daityeshu veereshu rane hateshu .
sadvaakyatastvaamanunetukaamo
moghaprayatno mahishashchukopa .. 24-1..
1.Oh Goddess when the brave asuras like Bhaashkala,
Durmukha and others were killed by you in the war,
Mahishasura wanted to make you follow him, by telling
pleasing words and when he failed he became angry.
Bhaskala, durmukha, tamra, chikshura, asiloma, bidala, were
the asura messengers sent by mahishasura to meet Devi.
They went one by one; requested her to marry mahishasura;
when the devi refused the request, they all, one by one came
forward and fought with the devi. In the long drawn war,
asuras like bhaskala and others were killed. Finally
mahishasura went to devi as a beautiful and dressed up man.
Tried to sweet talk his way to devi’s heart. When all his
attempts became futile, he got very angry and waged a
terrible war with devi.
Hearing those words, the King Mahiṣa in anger addressed the charioteer
Darūka :-- “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, Mahiṣa thought, the Devī 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 skills. For I will never be delighted with anything but that
woman looking at me with fondness and becoming passionately attached to
me. 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 Devī, elated with power and vanity. The Devī blew Her
conchshell when She saw Mahiṣāsura, the lord of the Dānavas, come before
Her with a handsome appearance, tending to captivate the minds of
mistresses and surrounded by many powerful and valiant warriors.
त्वाां कार्रूपः खुरपुच्छशृङ्गैर्
नानास्त्रशस्त्रैश्च भृ शां प्रहताु ।
गर्ुन् विवनन्दन् प्रहसन् धररत्ीां
प्रकम्पयांश्चासु रराड्युयोध ॥ २४-२॥
tvaam kaamaroopah' khurapuchchhashri'ngair
naanaastrashastraishcha bhri'sham prahartaa .
garjan vinindan prahasan dharitreem
prakampayamshchaasuraraad'yuyodha .. 24-2..
2.That Asura, who could change to any form he desired,
hit you with his hoofs, tail and horn as well as various
weapons. He fought the war by roaring loud with laughter,
insulting you and making the land shiver.
One who can change his form at will is called a kaamaroopa.
The asura fought the war as a buffalo, with his horns and tail;
as a human being, he used astra and shastras. The earth
quivered and trembled due to the terrible war waged by the
jumping asura.
र्पारुणाक्षी र्धुपानतुष्टा
त्वां चाररणाऽरे र्ुवहषस्य कण्ठर्् ।
वित्वा वशरो भूवर्तले वनपात्य
रणाङ्गणस्था विबुधैः स्तुताऽभूः ॥ २४-३॥
japaarunaakshee madhupaanatusht'aa
tvam chaarinaa'rermahishasya kant'ham .
chhitvaa shiro bhoomitale nipaatya
ranaanganasthaa vibudhaih' stutaa'bhooh' .. 24-3..
3.You being intoxicated by Alcohol, your eyes turned red like
red hibiscus flower, And cut off the neck of Mahisha with
your discus and made his head fall on the battlefield and
Devas present there praised you.
Devi drank alcohol when the war peaked. With that devi’s
eyes became red. It looked like a hibiscus flower. She cut off
mahishasuras neck with her discus and felled his head to the
ground. At that time the devas praised devi.
The Devī, wrathful and eager to kill Mahiṣāsura, took up the golden cup filled
with wine and drank again and again. When the Devī 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 Devī and praised Her and shouted victories to Her with Dundubhi (a Divine
drum) Jai, Jīva; victory, live. The Ṛṣis, Siddhas, Gandarbhas, Piśācas, Uragas, and
Kinnaras witnessed the battle from the celestial space and became very much
delighted. On the other hand, Mahiṣāsura, the hypocrite Pundit, began to
assume various magic forms and struck the Devī repeatedly. The Devī Caṇḍikā,
then, infuriated and with eyes reddened, pierced violently the breast of that
vicious Mahiṣa 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
Devī forcibly. That Great Asura, thus kicking the Devī, laughed repeatedly and
bellowed so loudly that the Devas were all terrified with that noise.
Then the Devī held aloft the brilliant discus of good axle and of thousand
spokes and loudly spoke to the Asura in front :-- O Stupid! Look! This Cakra
will sever your throat today; wait a moment, I am sending you instantly unto
death. Saying this, the Divine Mother hurled the Cakra. Instantly that weapon
severed the Dānava’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 Mahiṣāsura thus slain, the Demons that
remained alive were terrified and fled away, very much frightened, to Pātāla.
The Devas, Ṛṣis, human beings and the other saints on this earth were all
extremely glad at the death of this wicked Demon. The Bhagavatī Caṇḍikā
quitted the battlefield and waited in a holy place. Then the Devas came there
with a desire to praise and chant hymns to the Devī, the Bestower of their
happiness.
र्ातस्त्वया नो विपदो वनरस्ता
अशक्यर्न्यैररदर्द् भुतावङ्ग ।
ब्रह्माण्डसगुस्थस्थवतनाशकत्ीर््
कस्त्वाां र्येत् केन कथां कुतो िा ॥ २४-४॥
maatastvayaa no vipado nirastaa
ashakyamanyairidamadbhutaangi .
brahmaand'asargasthitinaashakartreem
kastvaam jayet kena katham kuto vaa .. 24-4..
4.Oh mother due to you our dangers have been removed,
Oh Goddess with a wonderful body, this is not possible by
others. Who, where and how can one defeat someone who
creates , protect and destroys this universe.
The devas glorify devi’s glories by praising her. Devas
problems were all solved with the death of mahishasura.
They were getting back the heavens and also offerings
(hawas) given for the yagnas. It was not possible for any of
the devas to kill mahishasura. It is possible only for devi.
Mahishasura had not only defeated indra and other devas
but also the trinity. But he was unable to win-defeat-devi.
How can he? Nobody can defeat devi who is the ruler of this
universe-it is not possible in a particular place or by any
ideas, that is devi’s glory.
विद्यास्वरूपाऽवस र्हे वश यस्थिन्
स िै परे षाां सुखदः कविश्च ।
त्वां ितुसे यत् सदाऽप्यविद्या-
स्वरूवपणी स त्वधर्ः पशुः स्यात् ॥ २४-५॥
vidyaasvaroopaa'si maheshi yasmin
sa vai pareshaam sukhadah' kavishcha .
tvam vartase yatra sadaa'pyavidyaasva-
roopinee sa tvadhamah' pashuh' syaat .. 24-5..
5.Oh great Goddess who is the form of knowledge within us
brings happiness to others and also make them poets. In
persons in whom you are in the form of ignorance. You make
them blockheads.
Whoever prays to devi with devotion, in them devi will
manifest as knowledge and they will spread happ[ness to
others. He will be a knowledgeable person. On the other
hand all those who show aversion to devi, she manifests in
them as ignorance. Because of which he will do harm to
others. He will therefore become a fool who will destroy
himself.
Devi can manifest as a very knowledgeable person and also
as a very foolish person, one who prays to devi she will
manifest as knowledge in him, and in those who do not like
her she manifests as a blockhead. Mahishasura hated devi.
So devi manifested in him in the form of a blockhead. With
that the asura started to do all averse duties, eventually he
was destroyed.
So, everybody should pray to devi. Become good by
themselves. Make good use of your birth.
कृपाकटाक्षास्ति दे वि यस्थिन्
पतस्थि तस्यात्मर्वित्तदाराः ।
यच्छस्थि सौख्यां न पतस्थि यस्थिन्
त एि दु ः खां ददतेऽस्य नूनर्् ॥ २४-६॥
kri'paakat'aakshaastava devi yasmin
patanti tasyaatmajavittadaaraah' .
yachchhanti saukhyam na patanti yasmin
ta eva duh'kham dadate'sya noonam .. 24-6..
6,Oh Godddess, on whomsoever your merciful Glance falls,
they would get children, wealth and wife. And they get a
pleasant life. and on whom it does not fall, they would
definitely suffer with great sorrow.
Devi should be prayed with devotion. Whoever does so,
devis blessings will be always with them. He will gain sons,
wife, wealth and happiness. Those who do not pray to devi
will not get her blessings. Even things that give happiness
will keep teasing him. Sons will turn out to be of bad
behaviour. Wives will be unfavourable. Wealth will also get
drained.
Having sons does not give happiness. It is only devi’s
blessings that will give us happiness. For that he should be
worth it. For that one should pray to devi continuously.
Praying to devi will never be wasted. Devis compassion and
love will provide happiness to all.
पश्यार् वनत्यां ति रूपर्ेतत्
कथाश्च नार्ावन च कीतुयार् ।
नर्ार् र्ूर्ध्ाु पदपङ्कर्े ते
िरार् कारुण्यर्हाप्रिाहर्् ॥ २४-७॥
pashyaama nityam tava roopametat
kathaashcha naamaani cha keertayaama .
namaama moordhnaa padapankaje te
smaraama kaarunyamahaapravaaham .. 24-7..
7.May we always be able to see this divine form of yours.
May we always be able to sing devi’s names and stories.
We should always be able to salute you with our head,
And we should always think about your tide of mercy.
The devas are praying to devi with full devotion and with no
doubts. May the mahishasura mardini form of devi be always
visible. May we always listen to the stories and sing bhajans
of mahishasura mardini. Bow to the devi with our head.
Always remember the force of devis compassion-all the
organs of our body should be the instrument to help us
achieve that.
त्वर्ेि र्ाताऽवस वदिौकसाां नो
नान्या वद्वतीया वहतदानदक्षा ।
अन्ये सुता िा ति सस्थि नो िा
न रवक्षता नस्त्वदृते र्हे वश ॥ २४-८॥
tvameva maataa'si divaukasaam no
naanyaa dviteeyaa hitadaanadakshaa .
anye sutaa vaa tava santi no vaa
na rakshitaa nastvadri'te maheshi .. 24-8..
8. To us who live in heaven you are our only mother. There
are no second person who can wish good for us. You may or
may not have any other sons. But we do not have any one
other than you to protect us.
The devas prayers continue. Is it enough for the devi to check
only the problems of the devas? She should also solve the
problems of other living things? This shloka answers the
above questions. Devi is the chief of the millions of creatures
in this universe. Taking that into consideration, all those who
wants devi’s compassion will be there all over the world-she
can be the mother to many sons. But the devas don’t have
any protector-they only have devi as their protector.
क्व त्वां ियां क्वेवत विवचन्त्य सिं
क्षर्स्व नो दे व्यपराधर्ालर्् ।
यदा यदा नो विपदो भिस्थि
तदा तदा पालय पालयािान् ॥ २४-९॥
kva tvam vayam kveti vichintya sarvam
kshamasva no devyaparaadhajaalam .
yadaa yadaa no vipado bhavanti
tadaa tadaa paalaya paalayaasmaan .. 24-9..
9.Where are you? Where are we? Oh Goddess please think
about all these, and pardon the our mistakes, and whenever
we face danger, You should protect us.
In order to defeat the asuras the devas tried a lot of tricks.
Several examples of this can be found in the devi
bhagavtham. When the guru of the asuras, shukramaharshi,
went to perform penance, at that time, the guru of the devas,
Brihaspati, dressed up like a duplicate shukramuni and went
to the asuras. He actually impersonated the muni and
misguided the asuras. This story can be found in SDB
skanda 4 chapter 13.
How indra cheated vritrasura By taking an oath of friendship with fire as
witness, and became a confidential friend of vritrasura. This story is there
in SDB 6th skandam 6th chapter.
Viśvakarmā had a son, named Vritrāsura, who was very well known, and very
powerful. the powerful Vritra was killed merely under a pretext by Indra, the
performer of the hundred sacrifices, and endowed with Sattva qualities. And
Indra was prompted to do so by Viṣṇu, the head of those who possess Sattva
qualities; while Viṣṇu himself entered in disguise into the thunderbolt so that
he could kill Vritra. The powerful Vritra entered into a treaty and kept himself
peaceful when Indra and Viṣṇu violated truth and treacherously killed him by
Jalaphena (the watery foams).
Viśvakarmā, the Prajāpati, was great architect of the Gods, he was skilled, he
was superior amongst the gods, a great ascetic and endeared by the Brahmiṇs.
He had enmity with Indra; and out of this enmity he created a son, very
beautiful named him Triśiraska Visvarūpa. That son had three faces very
beautiful and lovely. Visvarūpa performed three different functions with his
three different faces; with one, he used to study the Vedas, with the second he
used to drink nectar (wine), and with the third he used to see simultaneously
all the directions. Triśirā renounced the pleasures of the world and began to
practise a hard tapasyā; Indra became very sad and dispirited to see him
practise such a Tapasyā and thought of the means so that he might not
acquire his Indraship. The Muni was living by the lustre of his own body. Indra,
then, seeing him lying like a dead man thought that the Muni might get alive
and so became very sad. While he was thus arguing in his mind, he saw before
him a wood cutter named Takṣa and began to speak to him for his own selfish
ends thus “O Artisan! Cut all the heads of this Muni and keep my word; taksa
replied, “O King of the Devas! The neck of this Muni is very big and therefore
cannot be severed; my axe is not at all fit for this work . Specially I cannot do
such a blameable act. You have done a very heinous crime, quite against the
law of the good persons; I fear sin; I will not be able to cut the heads of a dead
man. This Muni is lying dead; what use is there in severing his head again? “O
Maghavan! You are doing this sinful deed out of your avarice; but, O Lord! I
have no cause whatsoever; how then without any cause, can I engage myself in
such a vicious act?” Indra said :-- “O Takṣan! I will allot a share to you wherever
there will be a sacrifice. The human beings will invariably offer to you the head
of the animal killed at any sacrifice. Now cut his head according to this rule.”
That Takṣā became very glad when he heard thus from Indra and struck off the
heads of the Muni with his very strong axe. O powerful King! When the three
heads, thus severed, fell to the ground, thousands and thousands of birds
came out of those heads in quick succession. Indra became very glad to see
the birds thus coming out of his mouths and went back at once to his
Heavens. O King! No sooner Indra went back, than Takṣā came back to his own
house and felt himself very pleased to receive his share of sacrificial things. On
returning to his home, Indra thought that he had done his duty in slaying his
powerful enemy. It did not pass in his mind that he had committed the
Brahmahattyā sin (i. e., that he had killed a Brāhmin). When Viśvakarmā heard
that his virtuous son had been killed, he became very angry (in his mind) and
said that as Indra had killed his qualified son engaged in asceticism without
any offence, he would create another son to kill Indra. Thus saying, Viśvakarmā
distressed with anger, offered oblations in the sacrificial Fire, reciting Mantram
from the Atharvan Vedas, with the object of producing a son. When Homa was
performed for eight nights consecutively, a man quickly came out of that
burning fire, as if he was the Incarnate of Fire itself. Viśvakarmā gladly told his
mountain-like son “O my Son! You are capable to save me from troubles
(Vrijina) hence you are named Vṛtra. Indra killed my qualified son with his
thunderbolt; that wicked soul severed the three heads without any offence.
Therefore, O Best of beings! Kill that vicious, shameless, deceitful, wicked Indra
guilty of the sin of Brahmahattyā.” Viśvakarmā, the best of architects, excited
by anger, made ready all the equipments necessary for war and gave them to
his son Vṛtrāsura and sent him to kill Indra. the powerful Vṛtra mounted on his
chariot and started to kill Indra, the King of the Gods. The Dānavas that were
previously defeated by the Devas now knowing Vṛtrāsura to be powerful, came
up to him to serve his cause. The messengers of Indra, when they saw him
ready for battle, hurriedly came to Indra and informed him all about his doings
and other matters connected with it. Hearing their words, Indra became very
anxious and called Brihaspati, the Deva Guru, and asked him perform the rites
by which enemies can be killed; Brihaspati said :-- “O Thousand-eyed! What
shall I do? You have committed shortly a heinous crime; you killed that
innocent Muni and so you have earned a very bad Karmic effect. A dreadful
fight, then, ensued between Vṛtra and Indra with clubs, swords, Parighas,
Pāśas, arrows, Śaktis, Parsus and other weapons. The terrible fight lasted for full
one hundred human years, terrifying to the self-controlled Ṛṣis and all the
human beings. Varuṇa first turned his back; then Vāyu, then Yama, the Sun and
Moon and then Indra fled from the battle-field. Vṛtrāsura went to the
Gandhamādan mountain and performed his bath in the holy and auspicious
river Mandā Kinī, and, preparing a Sthirāsan, took his seat in the Kuśā grass, to
practise the tapasyā. seated in Sthirāsan meditated incessantly on Prajāpati, the
Creator of this Universe. Indra, on the other hand, knowing Vṛtrāsura engaged
in tapasyā became very anxious and sent to him Gandharvas, Yakṣas,
Pannagas, Kinnaras, Vidyādharas, Apsarās and other Deva messengers, all of
unbounded vigour to create obstacles in his austerities. The Suras that wanted
to create hindrance in Vṛtra’s tapasyā, seeing him firmly resolved, became
disappointed in the fulfilment of their objects and returned to their own
abodes. Thus full one hundred years passed away.
The four-faced Brahmā, the Grandsire of the Lokas, came there mounted on
his carrier the Swan, and said :-- “O Vṛtra! Be happy; now quit your meditation
and ask boon; I will grant you the boon that you choose. O Child! Your body
has become very lean and thin through your penance. I am now very pleased
to see your this very hard tapasyā. Welfare be to you. Now ask the boon that
you desire.” Vṛtra shed tears of joy and suddenly stood up. And going to him,
bowed down gladly before His feet, and, with folded hands, spoke to Him,”O
Lord! Grant that my death does not occur with iron, wood, dry or wet
substances or with bamboos or any other weapons and let my strength and
valour be increased very much in the battle; for, then, I will be unconquerable
by all the Devas with all their armies.” Brahmā said to him smiling :-- “O Child!
get up; I grant that your desired boon will always be fulfilled; now go to your
own place. Your death won’t occur with dry or wet substances or with stones
or wood. I say this truly unto you.” Thus granting the boon, Brahmā went to
His Brahmāloka. Vṛtra, too, became very glad on receiving his desired object,
and returned to his own abode. The highly intelligent Vṛtra informed the father
about the boon granted to him; Viśvakarmā became very glad to hear it. The
proud Asura, then, marched to the battle, accompanied with his vast armyA
dreadful fight then ensued between the Devas and Dānavas; the two parties,
desirous to get victory over the other, fought awfully hard. When the dreadful
battle rose to a high pitch causing horripilation, Vṛtra became very angry and
suddenly caught hold of Indra and denuding him of all clothes and armours
swallowed him; All the Devas became very dejected and grieved in their hearts
to see Indra denuded of his armour and clothes in the belly of Vṛtra and
bowed down to Bṛhaspati and said :-- “O Indra of the Brāhmans! You are our
best Guru what are we to do now? Though the gods tried their best to save
Indra still Vṛtra has devoured him. We are all powerless, what can we do
without Indra? O Lord! Perform quickly magic spells (Abhicāra process) which
will lead to our Indra’s liberation.”
Bṛhaspati said :-- “O Suras! The king of the gods is swallowed by Vṛtra, he has
been quite disabled; but Indra is living in his bowels; attempt therefore must
be made that he comes out while living.”
The Devas became very anxious to see Indra in that plight and took all the
ways and means carefully how he might be freed. Then they created a state
tending to cause yawning, very powerful and irresistible and calculated to
destroy one’s enemy. Vṛtrāsura then yawned and his mouth got widely opened
and extended. In the meanwhile Indra, the destroyer of one’s enemieś
strength, contracted all his limbs and came out of the expanded mouth of the
Asura and fell down. Since that time, this state of yawning has become
prevalent amongst the beings. The Devas were all glad to see Indra thus come
out. When Indra thus got out, he fought again with Vṛtra for 10,000 years
(Ajuta years). The fight was very dreadful, causing horripilation. On one side all
the Devas joined in the battle; on the other side, the pre-eminently powerful
Vṛtra, the son of Viśvakarmā fought. When Vṛtrāsura got more and more
energy in the battle, Indra became gradually dwindled and was at last
defeated. Indra and the other Devas quitted the battle-field and fled away.
Vṛtrāsura too, quickly arrived and occupied the Heavens. Indra and other Devas
took Śaṅkara and Brahmā with them and went to the abode of Hari, who
protects all and is gracious to His devotees. They, then, began to chant
Puruṣasūkta hymns to Him and thus they praised the God Hari, the Guru of this
Universe. Viṣṇu said ,’ Now you all conjointly worship the Devī Bhagavatī with
Mantras and prayers and take Her shelter; the Yoga Māyā, then, will help you.
Worship the Universal Mother, the Prakriti Devī with greatest devotion and
with greatest purity for the destruction of your enemy. See! In days of yore, I
fought for five thousand years, dreadfully with the two Demons Madhu and
Kaiṭabha and then killed them. I worshipped, then, the Mahā Māyā, the Highest
Prakriti; She was thus pleased and deluded the two Asuras; thus the two
powerful Asuras puffed up with vanity were deluded and thus I could kill those
terrible Daityas under a pretext. Therefore, O Suras! You, too, worship that
Highest Prakriti with the greatest devotion; She will then surely fulfill your
desires. Thus worshipped by the Devas, the Devī Bhagavatī appeared before
them in a very beautiful form, thin, adorned with all ornaments. Her two hands
holding a noose, and goad, and the other two hands making signs to discard
all fear and ready to grant boons; Devas said :-- “O Bhagavatī! Vṛtrāsura is
tormenting much the Devas; Bewitch him. O Devī! Do such as he can trust the
Devas; and impart then strength on our weapons such as he can be killed.”
“O King! That will be done.” Saying thus, the Devī departed then and there.
The Devas became very glad and returned respectively to their abodes. Thus
getting the boons from the Devī, the Devas and the Ṛṣis blazing with their
asceticism, all united and consulted with each other; then they went to the
excellent Āśrama of Vṛtra. There they saw Vṛtra in a sitting posture and with his
own Tejas (fiery spirit in him) as if ready to burn the three worlds and to
devour all the Devas. They said,” O Vṛtra! We stand as mediators in this treaty
between you and Indra; let your friendship, be established on Truth. Thus tied
together by bonds of friendship let you two sleep, play, make sports in water
and sit together happily.” Vṛtra said :-- “O highly fortunate Munis! I can enter
into a treaty of peace with Indra only on the condition that Indra with all the
other Devas will not kill me in day or in night with any dry or liquid substance
or with wood, stone, or thunderbolt and on no other terms.” The Ṛṣis then
gladly accepted his word and brought Indra there and recited to him the terms
of the treaty of peace. Indra, then, swore, an oath, before the Munis with Fire
as the Witness that he would comply with the terms of the treaty, and was thus
freed from his heavy thoughts and felt that he had been rid of a fever. Vṛtra,
then, relied on lndra’s words; became his friend, and began live, play and enjoy
with him. They felt pleasure by their union and began to roam sometimes in
the Nandana Garden, sometimes in the Gandha Mādana, sometimes on the
shores of oceans, Vṛtra was very much delighted when they were thus united
in friendship; but Indra watched him to find his faults; thus sometime passed.
A few years passed away after the treaty had been concluded. And the
straight-forward Vṛtra began to place very much confidence on Indra; but
Indra meditated on the means how to kill him. One day, in the evening time, at
a very inauspicious dreadful moment, Indra saw Vṛtra on the shore of an ocean
and began to think of the boon granted by Brahmā to the Asura thus :-- “Now
this is the terrible evening time; this cannot be called day nor can it be called
night, and this demon is also here alone in this solitary place; it is advisable
therefore to effect his death by force, there is no doubt in this.” Thus arguing
in his mind, Indra remembered the Undecaying Soul Hari. Bhagavān, the Best
of Puruṣas came there, unseen by anybody, and entered into the thunderbolt;
Indra quickly collected himself to kill Vṛtrāsura; but he thought how he could
slay this Demon, unconquerable in the battle; and if he did not slay his enemy
then by deceit, then his enemy would continue to live, and it would be
impossible for him to get his own welfare. While he was thus thinking, he saw
the foam of the waters of the ocean as big as a mountain; thinking that foam
not to be dry nor wet and considering that foam not to be any weapon, he
easily took that foam and instantly remembered with a heartful devotion the
Highest Force Bhuvaneśvarī. On Her remembrance, the Bhagavatī infused Her
part into that foam and the thunderbolt, instilled with the force of Nārāyana,
was covered, too, by that foam. Indra, then, hurled the thunderbolt covered
with foam on Vṛtra; and the Demon, thus struck, instantly fell down like a
mountain.
Thus the results of the sins committed has to be experienced. Thus the devas
were aware of the wrongs done by them in front of devi. That they accepted to
devi. Don’t the mothers forgive children when they make mistakes. The devas
prayed, similarly please forgive all our wrong doings and bless.
इवत स्तुित्सु वत्दशे षु सद्यः
कृपाश्रुनेत्ैि वतरोदधाथ ।
ततो र्गद्दे वि विभूवतपूणं
बभूि धवर्ुष्ठसर्स्तर्ीिर्् ॥ २४-१०॥
iti stuvatsu tridasheshu sadyah'
kri'paashrunetraiva tirodadhaatha .
tato jagaddevi vibhootipoornam
babhoova dharmisht'hasamastajeevam .. 24-10..
10.When the devas were praying to you thus, Shedding tears
of mercy you suddenly disappeared. And Oh goddess from
that time this universe was engulfed in prosperity and all
people were following dharma.
Devi disappeared after blessing the devas who were praying
to her with devotion. The devi who had come from
manidweepa, went back to manidweepa. The earth was then
ruled by a king called shathrugna a prince from the clan of
suryavamsham. In those days everybody followed the rules
of righteousness and prayed to devi regularly. Because of
which everybody was happy. all men satisfied the devas by
performing yagnas. The earth was showered with ample rain
by them. Everybody experienced prosperity. Where ever
there is devi puja there will be prosperity. Once more it
became clear to all.
To madhu kaitabha devi had incarnated. (check dashakam 4).
That was devi’s tamo guna incarnate. Here the story of
Mahalakshmi avatar that devi took to kill mahishasura, has
been explained. This an avatar full of sattva guna.
In SDB skanda 5 chapters 1-19 we can see the story of
mahishasura mardini.
Maha Devi destroys Mahishasura
So far Mahishasura was despatching his warriors to fight Maha Devi but
when his most trusted Asiloma and Vidalaksa had also got smashed, he
got into his chariot and faced the Devi in a handsome human form to
impress Her with his smartness. The all- knowing Devi smiled and said that
his human form did not make any impact on Her. The Demon harped
again on the same topic of union between them. She said that the only
union possible could be of a sincere devotee and Almighty as She was a
Parashakti and Prakrithi wedded to Maha Purusha who was also the Maha
Purusha Himself!
She was requested by all the Devas and the Trinity to protect them and
wipe out the demons including him. Still persistent, the foolish
Mahishasura gave the example of Mandodari, the daughter of King
Chandrasena of Simhala, who took a vow of celibacy but when her
younger sister was arranged a ‘Svayamvara’ ( bride’s choice of wedding)
from a group of select suitors, Mandodari was tempted to select a
husband although he proved to be a cheat later; Mahisha assured that he
would never be like him. Maha Devi got highly infuriated with such
narrations and said that he was not only stupid but also a coward and
perverse and that he should decide at once either to fight or withdraw to
‘Patala’, lest he would not avail of the chance of fight but would
unilaterally decide to destroy him. Meanwhile, two other followers of
Mahisha viz. Durdhara and Trinetra had duels separately and got
exterminated. Mahishasura changed his forms first like a lion and later on
as an elephant and finally in his Sarabha form. The entire Universe and the
Pancha Bhutas ( The Five Elements) were dislocated from their axis as the
duel was in progress. The Danava tied up his tail to mountains and whirled
them against Maha Devi, who was enjoying cups of Grape juice
meanwhile. The Demon kept on transforming his body forms in such quick
succession that one could hardly realise what was happening and each
time there was a change, he was striking from various angles with different
kinds of arms like arrows, swords, Trisulas (Tridents), clubs, and maces.
Charged then with red eyes looking like torrential balls of fire, Devi
Bhagavati finally lost Her cool and commanded Her Chakra ( discus)
which broke Mahisha’s body split into two, each part jumping one over
another and the Greatest menace on Earth had thus been terminated;
there were hysteric shriekings and reverberations of earsplitting sounds
of high volume drummings spread across the entire Universe to the
utmost relief and ecstasy of all Devas, Gandharvas, Kinnaras, Kimpurushas,
Apsaras and world wide congregations of Sages all rejoicing with
celebrations.
As normalcy prevailed somewhat, the Devas and Trinity assembled in a
Grand Felicitation Function with Maha Devi presiding. The magnificent
congregation described the features, miracles and recent happenings.
Maha Devi replied that both Danavas and Devas were of the same
creation of Hers and that there was nothing like a distinct categorisation
of Danavas and Devas, except that the proportion of the Three Gunas-
Satvik, Rajas and Tamasic-varied from person to person and even
different situations facing each person. The Eight Vices-Kama, Krodha,
Lobha, Moha, Mada and Matsarya- existed in the same person as the
mind and heart at variance with each other; it would thus be a common
enemy to both divinity and humanity in varying degrees; interaction of
these common enemies needed to be minimised and that was the Tatva
Gyan all about. Added to these features were the ‘Tapatraya’ or the
three kinds of problems inherent in human life ( ‘Adibhautika’ or external
pains like physical infirmities, pains from animals and co-humans;
‘Adhyatmika’ or internal diseases; and ‘Adhidaivika’or natural occurences
like cold, heat, rain, thunders, earthquakes etc.) over which fate
determined the circumstances over which there could be little control
anyway. But where there would be scope for self- control, which was of
utmost importance to balance the ‘Gunas’ properly. She Herself noted
the individual accounts of Prarabhdha, Sanchitha, Vartamana and
Bhavisya of all the beings - be it Brahma or a piece of grass. Nobody
could escape the good and bad dimension or magnitude of each action.
Thus life would be assessed in the strict accordance of the Rules already
laid. Having said these words, Maha Bhagavati disappeared.
त्वाां सांिरे यां न च िा िरे यां
विपत्सु र्ा वििर र्ाां विर्ूढर्् ।
रुदन् वबडालाभुकिन्न वकवित्
शक्नोवर् कतुं शुभदे नर्स्ते ॥ २४-११॥
tvaam samsmareyam na cha vaa smareyam
vipatsu maa vismara maam vimood'ham .
rudan bid'aalaarbhakavanna kinchith
shaknomi kartum shubhade namaste .. 24-11..
11. At time of dangers I might think about you or not think
about you. But you should never forget a fool like me. Like a
kitten I cry and am unable to do anything.
Those who are devi’s devotees they can remember devi even
when in trouble. The poet requests devi-to remember him
always wether he prays to her or not. A kitten can only cry.
Similarly the poet convinces devi he too can do only that.
There are chances that a devotee can forget devi due to the
company he keeps. But devi will never forget a devotee. A
son might forget his mother, but a mother forgetting her son
does not happen. This love of devi towards her devotees the
poet knows. That is why he prays to the devi.
Thus ends the 24th chapter
Devas prayer to the devi:
नर्ः वशिायै कल्याण्यै शान्त्यै पुष्टयै नर्ो नर्ः ।
भगित्यै नर्ो दे व्यै रुद्राण्यै सततां नर्ः ॥1॥
कालरात्र्यै तथाां बायै इन्द्राण्यै ते नर्ो नर्ः ।
वसद्ध्यै बुद्ध्यै तथा िृद्ध्यै िैष्णव्यै ते नर्ो नर्ः ॥2॥
पृवथव्याां या स्थस्थता पृथ्व्व्या न ज्ञाता पृवथिी च या ।
अिः स्थस्थता यर्यवत िन्दे तार्ीश्वरीां परार्् ॥3॥
र्ायायाां या स्थस्थता ज्ञाता र्ायया न च तार्र्ार्् ।
अिः स्थस्थता प्रेरयवत प्रेरवयत्ीां नुर्ः वशिार्् ॥4॥
कल्याणां कुरु भो र्ातस्त्रावह नः शत्ु तावपतान् ।
र्वह पापां हयाररां त्वां तेर्सा स्वेन र्ोवहतर्् ॥5॥
खलां र्ायाविनां घोरां स्त्रीिध्यां िरदवपुतर्् ।
दु ः खदां सिुदेिानाां नानारूपधरां शठर्् ॥6॥
त्वर्ेका सिु देिानाां शरणां भक्त्त्तित्सले ।
पीवडतान्दानिेनाद्य त्ावह दे वि नर्ोऽस्तु ते ॥7॥
namah' shivaayai kalyaanyai shaantyai pusht'ayai namo
namah' .
bhagavatyai namo devyai rudraanyai satatam namah'..1..
kaalaraatryai tathaambaayai indraanyai te namo namah' .
siddhyai buddhyai tathaa vri'ddhyai vaishnavyai te namo
namah' ..2..
pri'thivyaam yaa sthitaa pri'thvyaa na jnyaataa pri'thivee cha
yaa .
antah'sthitaa yamayati vande taameeshvareem paraam ..3..
maayaayaam yaa sthitaa jnyaataa maayayaa na cha
taamajaam .
antah'sthitaa prerayati prerayitreem numah' shivaam ..4..
kalyaanam kuru bho maatastraahi nah' shatrutaapitaan .
jahi paapam hayaarim tvam tejasaa svena mohitam ..5..
khalam maayaavinam ghoram streevadhyam varadarpitam .
duh'khadam sarvadevaanaam naanaaroopadharam shat'ham ..6..
tvamekaa sarvadevaanaam sharanam bhakttavatsale .
peed'itaandaanavenaadya traahi devi namo'stu te ..7..
The Deva said :-- “Salutation to Śiva, Salutation to the Most
Auspicious; you are peace and nourishment; we salute again and
again to you. Salutation to you, the Bhagavatī Devī; you are the
Goddess Rudrānī (the terrible), we always salute again and again to
you. you are the Kālarātri (the night of destruction at the end of the
world); you are the Indrānī. you are the Mother, we salute again and
again to you; you are the success, you are the intelligence, you are
the growth, you are the Vaishnavī; salutation again and again to you.
you are within the earth; yet the earth does know you. you are again
the inmost of the earth and controls the things within this earth; we
offer our salutations to that Supreme Cause, the Highest Goddess.
you are within this Māyā (the unborn) yet the Māyā does not know
you. you reside again within the innermost of the Māyā and direct
that Unborn One, the Māyā, we salute again and again to that
Supreme Cause, the Great Directress, the Śivā (the most
auspicious). O Mother! Do what is good to us; we are oppressed by
our enemy, do protect us; by your own power you can overpower
and kill that Mahiṣa. 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! you are the only refuge of all the gods;
you are the supreme goddess, we are very much harassed and
oppressed by the Dānava; therefore you can now protect us; we
bow down to you.”
