3 महाकाळि अवतारम् 3 tri'teeyadashakah' - mahaakaalyavataarah'
३ तृतीयदशकः - महाकाल्यवतारः
(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 )
3 tr̥tīyadaśakaḥ - mahākālyavatāraḥ
जगत्सु सर्वेषु पुरा विलीनेष्वेकार्णवे शेषतनौ प्रसुप्ते ।
हरौ सुरारी मधुकैटभाख्यौ महाबलावप्सु विजह्रतुर्द्वौ ॥ ३-१॥jagatsu sarvēṣu purā vilīnēṣvēkārṇavē śēṣatanau prasuptē |
harau surārī madhukaiṭabhākhyau mahābalāvapsu vijahratur dvau || 3-1||
3-1..
[purā ]In the olden times, during deluge,
[jagatsu sarvēṣu] when the 7 oceans of the 3 worlds
[vilīnēṣvēkārṇavē ]were merged into 1 ocean,
[śēṣatanau prasuptē harau ] when Lord Vishnu was sleeping on Adhi sesha,the 1000 headed serpent,
[surārī madhukaiṭabhākhyau mahābalāvapsu vijahratur dvau]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 deluge waters, madhu
kaitabha 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
serpentine 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.
समाः सहस्रं यतचित्तवृत्ती वाग्बीजमन्त्रं वरदे जपन्तौ ।
प्रसादिताया असुरौ भवत्याः स्वच्छन्दमृत्युत्वमवापतुस्तौ ॥ ३-२॥samāḥ sahasraṁ yatacittavr̥ttī vāgbījamantraṁ varadē japantau |
prasāditāyā asurau bhavatyāḥ svacchandamr̥tyutvamavāpatustau || 3-2||
tau asurau ] those 2 asuras, yatacittavr̥ttī ] controlling their mind,samāḥ sahasraṁ] for a 1000 years, vāgbījamantraṁ japan]they chanted the vaak bheeja-mantram,
prasāditāyā blessed by DevI [ bhavatyāḥ]Oh Goddess - you the boon giver,varadē ]
svacchandamr̥tyutvam ]to die only when they wish.
‘Aim’ is the vakbheej
mantaram . chanting this mantram the 2 asuras
did penance. After a 1000years devi appeared to them. And presented them to ask for a boon.
They asked, “We would like to die only when we wish to”.
Appeased Devi granted them this boon.
they became arrogant.With this boon svachhandamrityu (death by own wish).
एकाम्बुधौ तौ तरलोर्मिमाले निमज्जनोन्मज्जनकेलिलोलौ ।
यदृच्छया वीक्षितमब्जयोनिं रणोत्सुकावूचतुरिद्धगर्वौ ॥ ३-३॥ēkāmbudhau tau taralōrmimālē nimajjanōnmajjanakēlilōlau |
yadr̥cchayā vīkṣitamabjayōniṁ raṇōtsukāvūcaturiddhagarvau || 3-3||
3.3 tau ]the 2 asuras nimajjanōnmajjanakēlilōlau ]who played by going up and down the waves, taralōrmimālē ] along the waves of .ēkāmbudhau ]the ocean submerged as one yadr̥cchayā ]accidentally vīkṣitam saw abjayōniṁ Born of the Lotus
tau ]the 2 asuras ,raṇōtsukāu With intentions of wanting to fight with him, avūcatu: they said like this iddhagarvau with elevated pride
In the huge oceanic's waves rising and falling-the asuras-while playing by chance
saw brahma meditating on a lotus.. With arrogance they said.-
पद्मासनं वीरवरोपभोग्यं न भीरुभोग्यं न वराकभोग्यम् ।
मुञ्चेदमद्यैव न यासि चेत्त्वं प्रदर्शय स्वं युधि शौर्यवत्त्वम् ॥ ३-४॥padmāsanaṁ vīravarōpabhōgyaṁ na bhīrubhōgyaṁ na varākabhōgyam |
muñcēdamadyaiva na yāsi cēttvaṁ pradarśaya svaṁ yudhi śauryavattvam || 3-4||
3.4.padmāsanaṁ ] The seat on a Lotus flower [vīravarōpabhōgyaṁ] is to be enjoyed by Courageous
heroes.[ na bhīrubhōgyaṁ] Not by cowards; [na varākabhōgyam] not for low caste “pitiable person.
[muñcēdamadyaiva ] So you have to vacate it today itself.
[na yāsi cēt ]If you have no intentions of leaving, [tvaṁ pradarśaya ] then you
will have to show[ svaṁ śauryavattvam] your valour[ yudhi ]in war.
When he saw the asuras itself brahma got scared. He was not a soldier they(asuras) understood. Because of this they started to challenge brahma. “either you leave the lotus flower seat immediately or get ready to fight a war with us.
इदं समाकर्ण्य भयाद्विरिञ्चः सुषुप्तिनिष्पन्दममोघशक्तिम् ।
प्रबोधनार्थं हरिमिद्धभक्त्या तुष्टाव नैवाचलदम्बुजाक्षः ॥ ३-५॥idaṁ samākarṇya bhayādviriñcaḥ suṣuptiniṣpandamamōghaśaktim |
prabōdhanārthaṁ harimiddhabhaktyā tuṣṭāva naivācaladambujākṣaḥ || 3-5||
3.5.[idaṁ samākarṇya]Having heard this, [bhayādviriñcaḥ due to fear, Lord Brahma with great devotion to Hari [harimiddhabhaktyā] [amōghaśaktim ] of endless power, suṣuptiniṣpandam ]who was sleeping without moving prabōdhanārthaṁ] to awaken that Hari. Started praying [ tuṣṭāva ] [naivācaladambujākṣaḥ] but that lotus eyed Vishnu didn't move.
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 upAya he
should use to conquer them. sAma(conciliation), dAna (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 कयापि शक्त्या कृतेति मत्वा मतिमान् विरिञ्चः ।
प्रबोधयैनं हरिमेवमुक्त्वा स्तोत्रैर्विचित्रैर्भवतीमनौषीत् ॥ ३-६॥aspandatā tvasya kayāpi śaktyā kr̥tēti matvā matimān viriñcaḥ |
prabōdhayainaṁ harimēvamuktvā stōtrairvicitrairbhavatīmanauṣīt || 3-6||
6.[matvā ]Thinking that aspandatā ] this state of “no movement” of Vishnu[त्वस्य कयापि शक्त्या कृतेति
tvasya kayāpi śaktyā kr̥tēti] has been created due to some other power, matimān viriñcaḥ ]that Intelligent Brahma started [bhavatīmanauṣīt ]praying to you(Devi)[stōtrairvicitrair] using wonderful hyms and [prabōdhayainaṁ harimēvamuktvā ] beseeched Devi “Please wake up this Hari”.
Having tried awakening 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 its slave. So yoga nidra is
now exercising her control over hari. thus thinking like this brahma decided to chant hymns to yoga nidra residing on the body of bhagvan maha Vishnu.
#[slokams 27 – 47; skanda 1 chap 7 SDB].
नुतिप्रसन्नाऽब्जभवस्य तूर्णं निःसृत्य विष्णोः सकलाङ्गतस्त्वम् ।
दिवि स्थिता तत्क्षणमेव देवो निद्राविमुक्तो हरिरुत्थितोऽभूत् ॥ ३-७॥nutiprasannā’bjabhavasya tūrṇaṁ niḥsr̥tya viṣṇōḥ sakalāṅgatastvam |
divi sthitā tatkṣaṇamēva dēvō nidrāvimuktō harirutthitō’bhūt || 3-7||
7. nutiprasannā ]Pleased with the prayer[ abjabhavasya ]of the lotus born, you(Nidra Devi) tūrṇaṁ niḥsr̥tya viṣṇōḥ sakalāṅgatastvam ]without any delay came out of all the body parts of Lord Vishnu, [divi sthitā ] stood on the sky. तत्क्षणमेव tatkṣaṇamēva ]Immediately, dēvō nidrāvimuktō harirutthitō’bhūt ] 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 appeared in the sky.
अथैष भीतं मधुकैटभाभ्यां विरिञ्चमालोक्य हरिर्जगाद ।
अलं भयेनाहमिमौ सुरारी हन्तास्मि शीघ्रं समरेऽत्र पश्य ॥ ३-८॥athaiṣa bhītaṁ madhukaiṭabhābhyāṁ viriñcamālōkya harirjagāda |
alaṁ bhayēnāhamimau surārī hantāsmi śīghraṁ samarē’tra paśya || 3-8||
8.athaiṣa ālōkya Afterwards seeing that [viriñcam Lord Brahma was bhītaṁ ]greatly scared of madhukaiṭabhābhyāṁ ] Madhu and Kaitabha, harirjagāda ] Hari said, alaṁ bhayēnā“ Put an end to your fear, śīghraṁ samarē’tra paśya ]very soon,see for yourself in a war [ahamimau surārī hantāsmi ] 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.
एवं हरौ वक्तरि तत्र दैत्यौ रणोत्सुकौ प्रापतुरिद्धगर्वौ ।
तयोरविज्ञाय बलं मुरारिर्युद्धोद्यतोऽभूदजरक्षणार्थम् ॥ ३-९॥ēvaṁ harau vaktari tatra daityau raṇōtsukau prāpaturiddhagarvau |
tayōravijñāya balaṁ murāriryuddhōdyatōऽbhūdajarakṣaṇārtham || 3-9||
9.ēvaṁ harau vaktari ]When Lord Vishnu was saying like this, prāpaturiddhagarvau ] those proud Asuras, came tatra daityau raṇōtsukau ]there all ready to fight a war.
[tayōravijñāya balaṁ murārir ] Sri hari, without thinking about their strength,
[ajarakṣaṇārtham ]for sake of protecting Brahma [yuddhōdyatōऽbhūd ]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 ichhaa mrityu 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.
बिभेमि रागादिमहारिपुभ्यो जेतुं यतिष्येऽहमिमान् सुशक्तान् ।
तदर्थशक्तिं मम देहि नित्यं निद्रालसो मा च भवानि मातः ॥ ३-१०॥bibhēmi rāgādimahāripubhyō jētuṁ yatiṣyē’hamimān suśaktān |
tadarthaśaktiṁ mama dēhi nityaṁ nidrālasō mā ca bhavāni mātaḥ || 3-10||
10.” bibhēmi ]I am scared of रागादिमहारिपुभ्यो rāgādimahāripubhyō ]these enemies who are full of intense desires rAga etc , जेतुं यतिष्येऽहमिमान् सुशक्तान् jētuṁ yatiṣyē’hamimān suśaktān] I
am trying to win over these very powerful enemies. तदर्थशक्तिं मम देहि नित्यं tadarthaśaktiṁ mama dēhi nityaṁ ] Please give me the strength daily to do that. bhavāni mātaḥ ]Oh mother!nidrālasō mā ca ] may I get over 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 the author also like 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].
१ श्रीमद्देवीभागवतमहापुराणे प्रथमः स्कन्धः
१.७ सप्तमोऽध्यायः । विष्णुप्रबोधः ।
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
१ श्रीमद्देवीभागवतमहापुराणे प्रथमः स्कन्धः
१.७ सप्तमोऽध्यायः । विष्णुप्रबोधः ।
ब्रह्मोवाच ।
दीननाथ हरे विष्णो वामनोत्तिष्ठ माधव ।
भक्तार्तिहृद्धृषीकेश सर्वावास जगत्पते ॥ ८॥
अन्तर्यामिन्नमेयात्मन्वासुदेव जगत्पते ।
दुष्टारिनाशनैकाग्रचित्त चक्रगदाधर ॥ ९॥
सर्वज्ञ सर्वलोकेश सर्वशक्तिसमन्वित ।
उत्तिष्ठोत्तिष्ठ देवेश दुःखनाशन पाहि माम् ॥ १०॥
विश्वम्भर विशालाक्ष पुण्यश्रवणकीर्तन ।
जगद्योने निराकार सर्गस्थित्यन्तकारक ॥ ११॥
इमौ दैत्यौ महाराज हन्तुकामौ मदोद्धतौ ।
न जानास्यखिलाधार कथं मां सङ्कटे गतम् ॥ १२॥
उपेक्षसेऽतिदुःखार्तं यदि मां शरणं गतम् ।
पालकत्वं महाविष्णो निराधारं भवेत्ततः ॥ १३॥
1 Shrimaddevibhagavatamahapurane Prathamah Skandhah
1.7 saptamo&dhyAyaH | viShNuprabodhaH |
brahmōvāca |
dīnanātha harē viṣṇō vāmanōttiṣṭha mādhava |
bhaktārtihr̥ddhr̥ṣīkēśa sarvāvāsa jagatpatē || 8||
antaryāminnamēyātmanvāsudēva jagatpatē |
duṣṭārināśanaikāgracitta cakragadādhara || 9||
sarvajña sarvalōkēśa sarvaśaktisamanvita |
uttiṣṭhōttiṣṭha dēvēśa duḥkhanāśana pāhi mām || 10||
viśvambhara viśālākṣa puṇyaśravaṇakīrtana |
jagadyōnē nirākāra sargasthityantakāraka || 11||
imau daityau mahārāja hantukāmau madōddhatau |
na jānāsyakhilādhāra kathaṁ māṁ saṅkaṭē gatam || 12||
upēkṣasē’tiduḥkhārtaṁ yadi māṁ śaraṇaṁ gatam |
pālakatvaṁ mahāviṣṇō nirādhāraṁ bhavēttataḥ || 13||
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 does not understand that the two Dānavas, puffed up with
pride are 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 anybody who can protect me anywhere.”
# 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 to 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 -- lest 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 do 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 wanted to put me to
ridicule.
I have come to know of Thy wonderful acts; Thou createst this whole
Universe, and Thyself remaining aloof, plays always and in the time of
Pralaya resolves everything again into Thee. Therefore, O Bhavāni, what
wonder is there, that Thou would 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! assume the wonderful form
Thyself and kill me or the two Daityas, as Thou wills; or rouse Hari who
will then kill the Daityas. All these are in Thy hands.”
# Brahma’s Prayer to Devi
[slokams 27 – 47; skanda 1 chap 7 SDB].
१ श्रीमद्देवीभागवतमहापुराणे प्रथमः स्कन्धः
#[slokams 27 – 47; skanda 1 chap 7 SDB].१.७ सप्तमोऽध्यायः । विष्णुप्रबोधः ।
ब्रह्मोवाच ।
देवि त्वमस्य जगतः किल कारणं हि
ज्ञातं मया सकलवेदवचोभिरम्ब ।
यद्विष्णुरप्यखिललोकविवेककर्ता
निद्रावशं च गमितः पुरुषोत्तमोऽद्य ॥ २७॥
को वेद ते जननि मोहविलासलीलां
मूढोऽस्म्यहं हरिरयं विवशश्च शेते ।
ईदृक्तया सकलभूतमनोनिवासे
विद्वत्तमो विबुधकोटिषु निर्गुणायाः ॥ २८॥
साङ्ख्या वदन्ति पुरुषं प्रकृतिं च यां तां
चैतन्यभावरहितां जगतश्च कर्त्रीम् ।
किं तादृशासि कथमत्र जगन्निवास-
श्चैतन्यताविरहितो विहितस्त्वयाद्य ॥ २९॥
नाट्यं तनोषि सगुणा विविधप्रकारं
नो वेत्ति कोऽपि तव कृत्यविधानयोगम् ।
ध्यायन्ति यां मुनिगणा नियतं त्रिकालं
सन्ध्येति नाम परिकल्प्य गुणान् भवानि ॥ ३०॥
बुद्धिर्हि बोधकरणा जगतां सदा त्वं
श्रीश्चासि देवि सततं सुखदा सुराणाम् ।
कीर्तिस्तथा मतिधृती किल कान्तिरेव
श्रद्धा रतिश्च सकलेषु जनेषु मातः ॥ ३१॥
नातः परं किल वितर्कशतैः प्रमाणं
प्राप्तं मया यदिह दुःखगतिं गतेन ।
त्वं चात्र सर्वजगतां जननीति सत्यं
निद्रालुतां वितरता हरिणात्र दृष्टम् ॥ ३२॥
त्वं देवि वेदविदुषामपि दुर्विभाव्या
वेदोऽपि नूनमखिलार्थतया न वेद ।
यस्मात्त्वदुद्भवमसौ श्रुतिराप्नुवाना
प्रत्यक्षमेव सकलं तव कार्यमेतत् ॥ ३३॥
कस्ते चरित्रमखिलं भुवि वेद धीमा-
न्नाहं हरिर्न च भवो न सुरास्तथान्ये ।
ज्ञातुं क्षमाश्च मुनयो न ममात्मजाश्च
दुर्वाच्य एव महिमा तव सर्वलोके ॥ ३४॥
यज्ञेषु देवि यदि नाम न ते वदन्ति
स्वाहेति वेदविदुषो हवने कृतेऽपि ।
न प्राप्नुवन्ति सततं मखभागधेयं
देवास्त्वमेव विबुधेष्वपि वृत्तिदासि ॥ ३५॥
त्राता वयं भगवति प्रथमं त्वया वै
देवारिसम्भवभयादधुना तथैव ।
भीतोऽस्मि देवि वरदे शरणं गतोऽस्मि
घोरं निरीक्ष्य मधुना सह कैटभं च ॥ ३६॥
नो वेत्ति विष्णुरधुना मम दुःखमेत-
ज्जाने त्वयात्मविवशीकृतदेहयष्टिः ।
मुञ्चादिदेवमथवा जहि दानवेन्द्रौ
यद्रोचते तव कुरुष्व महानुभावे ॥ ३७॥
जानन्ति ये न तव देवि परं प्रभावं
ध्यायन्ति ते हरिहरावपि मन्दचित्ताः ।
ज्ञातं मयाद्य जननि प्रकटं प्रमाणं
यद्विष्णुरप्यतितरां विवशोऽथ शेते ॥ ३८॥
सिन्धूद्भवापि न हरिं प्रतिबोधितुं वै
शक्ता पतिं तव वशानुगमद्य शक्त्या ।
मन्ये त्वया भगवति प्रसभं रमापि
प्रस्वापिता न बुबुधे विवशीकृतेव ॥ ३९॥
धन्यास्त एव भुवि भक्तिपरास्तवाङ्घ्रौ
त्यक्त्वान्यदेवभजनं त्वयि लीनभावाः ।
कुर्वन्ति देवि भजनं सकलं निकामं
ज्ञात्वा समस्तजननीं किल कामधेनुम् ॥ ४०॥
धीकान्तिकीर्तिशुभवृत्तिगुणादयस्ते
विष्णोर्गुणास्तु परिहृत्य गताः क्व चाद्य ।
बन्दीकृतो हरिरसौ ननु निद्रयात्र
शक्त्या तवैव भगवत्यतिमानवत्याः ॥ ४१॥
त्वं शक्तिरेव जगतामखिलप्रभावा
त्वन्निर्मितं च सकलं खलु भावमात्रम् ।
त्वं क्रीडसे निजविनिर्मितमोहजाले
नाट्ये यथा विहरते स्वकृते नटो वै ॥ ४२॥
विष्णुस्त्वया प्रकटितः प्रथमं युगादौ
दत्ता च शक्तिरमला खलु पालनाय ।
त्रातं च सर्वमखिलं विवशीकृतोऽद्य
यद्रोचते तव तथाम्ब करोषि नूनम् ॥ ४३॥
सृष्ट्वात्र मां भगवति प्रविनाशितुं चे-
न्नेच्छास्ति ते कुरु दयां परिहृत्य मौनम् ।
कस्मादिमौ प्रकटितौ किल कालरूपौ
यद्वा भवानि हसितुं नु किमिच्छसे माम् ॥ ४४॥
ज्ञातं मया तव विचेष्टितमद्भुतं वै
कृत्वाखिलं जगदिदं रमसे स्वतन्त्रा ।
लीनं करोषि सकलं किल मां तथैव
हन्तुं त्वमिच्छसि भवानि किमत्र चित्रम् ॥ ४५॥
कामं कुरुष्व वधमद्य ममैव मात-
र्दुःखं न मे मरणजं जगदम्बिकेऽत्र ।
कर्ता त्वयैव विहितः प्रथमं स चायं
दैत्याहतोऽथ मृत इत्ययशो गरिष्ठम् ॥ ४६॥
उत्तिष्ठ देवि कुरु रूपमिहाद्भुतं त्वं
मां वा त्विमौ जहि यथेच्छसि बाललीले ।
नो चेत्प्रबोधय हरिं निहनेदिमौ य-
स्त्वत्साध्यमेतदखिलं किल कार्यजातम् ॥ ४७॥https://www.wisdomlib.org/hinduism/book/devi-bhagavata-purana/d/doc57106.html
1 Shrimaddevibhagavatamahapurane Prathamah Skandhah
brahmovāca |
dēvi tvamasya jagataḥ kila kāraṇaṁ hi
jñātaṁ mayā sakalavēdavacōbhiramba |
yadviṣṇurapyakhilalōkavivēkakartā
nidrāvaśaṁ ca gamitaḥ puruṣōttamō’dya || 27|| Brahmā said :-- “O Devī! I have come to understand on the authority of all the words of the Vedas, that Thou art the only One Cause of this Universal Brahmānda. The more so when Thou hast brought the best Puruṣa Viṣṇu, endowed with discrimination above all beings, under the control of sleep, then the above remark is self-evident.
O Thou, the Player in the minds of all beings! O Mother! I am extremely ignorant of the knowledge of Thy nature; when Bhagavān Hari is sleeping inert by Thy power, then who is there amongst Koṭis and Koṭis of wise men, who can understand completely the Pastime, Leelā, full of Māyā of Thine, who art beyond the Guṇas.
The Sāṅkhya philosophers say (that the Puruṣa (the male aspect of Śakti)is the pure, conscious being and that Thou art the Prakriti, without any consciousness, material inert, Creatrix of the universe; but, O Mother! art Thou really inert like that? Never like that; had it been like that, how is it that Thou hast made Bhagavān Hari, the receptible of the world quite unconscious like this?
O Bhavāni! Thou, being beyond the Guṇas art displaying like a dramatic performance these various dramatic plays by the conjunction with the three Guṇas. It is Thy three qualities, Sattva, Rajas and Tamas that the Munis meditate every day in the morning mid-day, and evening, the three Sandhyās; but no one is aware of Thy ways of doings....
O Devī! Thou art of the nature of the judgment and understanding giving rise to knowledge of all the beings in the Universe; Thou art always the Śri (wealth and prosperity) giving pleasures to the Devas. O Mother! Thou art reigning in all as Kīrti (fame), mati (intellect), Dhriti (fortitude). Kānti (beauty) Śraddhā (faith) and Rati (enjoyment). O Mother! Now I am put to great difficulties and therefore I have got eye witness of Thy nature; no need of further reasoning and discussing about it.
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.
kō vēda tē janani mōhavilāsalīlāṁ
mūḍhō’smyahaṁ harirayaṁ vivaśaśca śētē |
īdr̥ktayā sakalabhūtamanōnivāsē
vidvattamō vibudhakōṭiṣu nirguṇāyāḥ || 28|| 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 to the Vedas, O Mother!
O Thou, the Player in the minds of all beings! O Mother! I am extremely ignorant of the knowledge of Thy nature; when Bhagavān Hari is sleeping inert by Thy power, then who is there amongst Koṭis and Koṭis of wise men, who can understand completely the Pastime, Leelā, full of Māyā of Thine, who art beyond the Guṇas.
sāṅkhyā vadanti puruṣaṁ prakr̥tiṁ ca yāṁ tāṁ
caitanyabhāvarahitāṁ jagataśca kartrīm |
kiṁ tādr̥śāsi kathamatra jagannivāsa-
ścaitanyatāvirahitō vihitastvayādya || 29||
The Sāṅkhya philosophers say (that the Puruṣa (the male aspect of Śakti)is the pure, conscious being and that Thou art the Prakriti, without any consciousness, material inert, Creatrix of the universe; but, O Mother! art Thou really inert like that? Never like that; had it been like that, how is it that Thou hast made Bhagavān Hari, the receptible of the world quite unconscious like this?
nāṭyaṁ tanōṣi saguṇā vividhaprakāraṁ
nō vētti kō’pi tava kr̥tyavidhānayōgam |
dhyāyanti yāṁ munigaṇā niyataṁ trikālaṁ
sandhyēti nāma parikalpya guṇān bhavāni || 30||
O Bhavāni! Thou, being beyond the Guṇas art displaying like a dramatic performance these various dramatic plays by the conjunction with the three Guṇas. It is Thy three qualities, Sattva, Rajas and Tamas that the Munis meditate every day in the morning mid-day, and evening, the three Sandhyās; but no one is aware of Thy ways of doings..O Thou, the Player in the minds of all beings! O Mother! I am extremely ignorant of the knowledge of Thy nature; when Bhagavān Hari is sleeping inert by Thy power, then who is there amongst Koṭis and Koṭis of wise men, who can understand completely the Pastime, Leelā, full of Māyā of Thine, who art beyond the Guṇas.
buddhirhi bōdhakaraṇā jagatāṁ sadā tvaṁ
śrīścāsi dēvi satataṁ sukhadā surāṇām |
kīrtistathā matidhr̥tī kila kāntirēva
śraddhā ratiśca sakalēṣu janēṣu mātaḥ || 31|| O Devī! Thou art of the nature of the judgment and understanding giving rise to knowledge of all the beings in the Universe; Thou art always the Śri (wealth and prosperity) giving pleasures to the Devas. O Mother! Thou art reigning in all as Kīrti (fame), mati (intellect), Dhriti (fortitude). Kānti (beauty) Śraddhā (faith) and Rati (enjoyment).
nātaḥ paraṁ kila vitarkaśataiḥ pramāṇaṁ
prāptaṁ mayā yadiha duḥkhagatiṁ gatēna |
tvaṁ cātra sarvajagatāṁ jananīti satyaṁ
nidrālutāṁ vitaratā hariṇātra dr̥ṣṭam || 32||
O Mother! art Thou really inert like that? Never like that; had it been like that, how is it that Thou hast made Bhagavān Hari, the receptable of the world quite unconscious like this?
tvaṁ dēvi vēdaviduṣāmapi durvibhāvyā
vēdō’pi nūnamakhilārthatayā na vēda |
yasmāttvadudbhavamasau śrutirāpnuvānā
pratyakṣamēva sakalaṁ tava kāryamētat || 33||
kastē caritramakhilaṁ bhuvi vēda dhīmā-
nnāhaṁ harirna ca bhavō na surāstathānyē |
jñātuṁ kṣamāśca munayō na mamātmajāśca
durvācya ēva mahimā tava sarvalōkē || 34||
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.
yajñēṣu dēvi yadi nāma na tē vadanti
svāhēti vēdaviduṣō havanē kr̥tē’pi |
na prāpnuvanti satataṁ makhabhāgadhēyaṁ
dēvāstvamēva vibudhēṣvapi vr̥ttidāsi || 35||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.
trātā vayaṁ bhagavati prathamaṁ tvayā vai
dēvārisambhavabhayādadhunā tathaiva |
bhītō’smi dēvi varadē śaraṇaṁ gatō’smi
ghōraṁ nirīkṣya madhunā saha kaiṭabhaṁ ca || 36||
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.
nō vētti viṣṇuradhunā mama duḥkhamēta-
jjānē tvayātmavivaśīkr̥tadēhayaṣṭiḥ |
muñcādidēvamathavā jahi dānavēndrau
yadrōcatē tava kuruṣva mahānubhāvē || 37||
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 -- lest do either of the two as Thou likest.
jānanti yē na tava dēvi paraṁ prabhāvaṁ
dhyāyanti tē hariharāvapi mandacittāḥ |
jñātaṁ mayādya janani prakaṭaṁ pramāṇaṁ
yadviṣṇurapyatitarāṁ vivaśō’tha śētē || 38||
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.
sindhūdbhavāpi na hariṁ pratibōdhituṁ vai
śaktā patiṁ tava vaśānugamadya śaktyā |
manyē tvayā bhagavati prasabhaṁ ramāpi
prasvāpitā na bubudhē vivaśīkr̥tēva || 39||
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.
dhanyāsta ēva bhuvi bhaktiparāstavāṅghrau
tyaktvānyadēvabhajanaṁ tvayi līnabhāvāḥ |
kurvanti dēvi bhajanaṁ sakalaṁ nikāmaṁ
jñātvā samastajananīṁ kila kāmadhēnum || 40||
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.
dhīkāntikīrtiśubhavr̥ttiguṇādayastē
viṣṇōrguṇāstu parihr̥tya gatāḥ kva cādya |
bandīkr̥tō harirasau nanu nidrayātra
śaktyā tavaiva bhagavatyatimānavatyāḥ || 41||
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.
tvaṁ śaktirēva jagatāmakhilaprabhāvā
tvannirmitaṁ ca sakalaṁ khalu bhāvamātram |
tvaṁ krīḍasē nijavinirmitamōhajālē
nāṭyē yathā viharatē svakr̥tē naṭō vai || 42||
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.
viṣṇustvayā prakaṭitaḥ prathamaṁ yugādau
dattā ca śaktiramalā khalu pālanāya |
trātaṁ ca sarvamakhilaṁ vivaśīkr̥tō’dya
yadrōcatē tava tathāmba karōṣi nūnam || 43||
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!
sr̥ṣṭvātra māṁ bhagavati pravināśituṁ cē-
nnēcchāsti tē kuru dayāṁ parihr̥tya maunam |
kasmādimau prakaṭitau kila kālarūpau
yadvā bhavāni hasituṁ nu kimicchasē mām || 44||
I am now in danger; if it be Thy desire not
to kill me, then do 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 wanted to put me to
ridicule.
jñātaṁ mayā tava vicēṣṭitamadbhutaṁ vai
kr̥tvākhilaṁ jagadidaṁ ramasē svatantrā |
līnaṁ karōṣi sakalaṁ kila māṁ tathaiva
hantuṁ tvamicchasi bhavāni kimatra citram || 45||
I have come to know of Thy wonderful acts; Thou createst this whole
Universe, and Thyself remaining aloof, plays always and in the time of
Pralaya resolves everything again into Thee. Therefore, O Bhavāni, what
wonder is there, that Thou would want to kill me in this way?
kāmaṁ kuruṣva vadhamadya mamaiva māta-
rduḥkhaṁ na mē maraṇajaṁ jagadambikē’tra |
kartā tvayaiva vihitaḥ prathamaṁ sa cāyaṁ
daityāhatō’tha mr̥ta ityayaśō gariṣṭham || 46||
But, O Mother!
I won’t feel any pain if Thou willingly kill 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.
uttiṣṭha dēvi kuru rūpamihādbhutaṁ tvaṁ
māṁ vā tvimau jahi yathēcchasi bālalīlē |
nō cētprabōdhaya hariṁ nihanēdimau ya-
stvatsādhyamētadakhilaṁ kila kāryajātam || 47|| So, O Thou
Leelāmayī like a sportive girl! get up! O Devī! assume the wonderful form
Thyself and kill me or the two Daityas, as Thou wills; or rouse Hari who
will then kill the Daityas. All these are in Thy hands.”
..
https://www.wisdomlib.org/hinduism/book/devi-bhagavata-purana/d/doc57106.html
Chapter 7 - On the praise of the Devī
1-26. Sūta said :-- Seeing the two Dānavas very powerful, Brahmā, the knower of all the Śāstras, thought of the means Sāma, Dāna, Bheda, Danḍa (conciliation, gifts, bribe, or sowing dissensions and war or punishment); which of these four he should apply.
He thought thus :-- “I do not know their strength and it is not advisable to enter into war without knowing their strength. Again if I offer praises to them puffed up with pride, it will be simply displaying my own weakness; and when they will come to know this, only one of them will be sufficient to kill me and this they will do certainly. To offer bribes is not also advisable; and how can I sow dissensions. Therefore it is best that I should rouse the four armed Janārdana Viṣṇu, who is very powerful, from his sleep on the thousand headed Ananta serpent. He will remove my difficulties”.
Thus thinking in his mind, Bhagavān Brahmā, the lotus-born remained in the tubular stalk of the lotus from Viṣṇu’s navel and thence took refuge mentally of Viṣṇu, the remover of difficulties and began to chant auspicious hymns composed of various metres to Jagannāth Nārāyana, involved in deep Yoganidrā (meditative sleep).
He 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 removest all the difficulties of Thy devotees; therefore leave your Yoganidrā and get up. O Vāsudeva! O Lord of the Universe! Thou residest within the hearts of all and knowest their desires.
O Thou, holder of the disc and club! Thou always destroyest 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 createst, preservest and destroyest 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 dost 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.” Thus thinking, Brahmā came to the conclusion and decided to chant hymns to Yoga Nidrā Herself with one pointed heart. Discussing in his mind, He thought that that Ādyā Śakti (the Prime Force) which kept Bhagavān Viṣṇu, senseless and motionless would alone be able to save him. As a dead man cannot hear any sound so Hari, merged in deep sleep, knows not anything. When I have praised Him so much and when He has not awakened, then it is certain that sleep is not under Hari, but Hari is under sleep, and he who is under another becomes his slave; so this Yoga Nidrā is now exercising Her control over Hari. Again she, too, who brought Hari under control, that daughter of the Krsīra (milk) ocean is now under the control of Yoga Nidrā; so it seems that that Bhagavatī Mahāmāyā has brought the whole Universe under Her control.
Whether it be Myself, or Viṣṇu or Śambhu, or Sāvitrī or Ramā or Umā, all are under Her control; there is nothing to be doubted here? What to speak of other high souled persons! Now I will chant hymns to Yoga Nidrā, under whose influence Bhagavān Hari even is lying, under deep sleep, inert like an ordinary man. When the eternal Vāsudeva Janārdana will be dispossessed by Her, He will no doubt fight with the Dānavas.
Thus deciding, Bhagavān Brahmā, seated on the tubular stalk of the lotus, began to chant hymns to Yoga Nidrā, residing on the body of Viṣṇu, thus :--
27-32. Brahmā said :-- “O Devī! I have come to understand on the authority of all the words of the Vedas, that Thou art the only One Cause of this Universal Brahmānda. The more so when Thou hast brought the best Puruṣa Viṣṇu, endowed with discrimination above all beings, under the control of sleep, then the above remark is self-evident.
O Thou, the Player in the minds of all beings! O Mother! I am extremely ignorant of the knowledge of Thy nature; when Bhagavān Hari is sleeping inert by Thy power, then who is there amongst Koṭis and Koṭis of wise men, who can understand completely the Pastime, Leelā, full of Māyā of Thine, who art beyond the Guṇas. The Sāṅkhya philosophers say (that the Puruṣa (the male aspect of Śakti)
is the pure, conscious being and that Thou art the Prakriti, without any consciousness, material inert, Creatrix of the universe; but, O Mother! art Thou really inert like that? Never like that; had it been like that, how is it that Thou hast made Bhagavān Hari, the receptable of the world quite unconscious like this? O Bhavāni! Thou, being beyond the Guṇas art displaying like a dramatic performance these various dramatic plays by the conjunction with the three Guṇas. It is Thy three qualities, Sattva, Rajas and Tamas that the Munis meditate every day in the morning mid-day, and evening, the three Sandhyās; but no one is aware of Thy ways of doings. O Devī! Thou art of the nature of the judgment and understanding giving rise to knowledge of all the beings in the Universe; Thou art always the Śri (wealth and prosperity) giving pleasures to the Devas. O Mother! Thou art reigning in all as Kīrti (fame), mati (intellect), Dhriti (fortitude). Kānti (beauty) Śraddhā (faith) and Rati (enjoyment). O Mother! Now I am put to great difficulties and therefore I have got eye witness of Thy nature; no need of further reasoning and discussing about it.
27-50. 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.”
Sūta said :-- Thus praised by Brahmā, the Nidrā Devī (the goddess of sleep), of the nature of Tamo Gunas, quitted the body of Bhagavān Hari and stood by him. When thus left completely by the Devī Yoga Nidrā, of unequalled brilliance and splendour, for the destruction of Madhu Kaiṭabha, Viṣṇu began to move his body and at this Brahmā became very glad.
Thus ends the seventh chapter of the First Skandha on the praise of the Devī in the Mahā Purāṇam Śrimad Devī Bhāgavatam of 18,000 verses, by Maharṣi Vedavyās.
