दशकम्-5 सुद्युम्नकथा 5 panchamadashakah' -sudyumnakathaa Dasakam 5 Story of Sudhymna

                      दशकम्-5 सुद्युम्नकथा

             5 panchamadashakah' -sudyumnakathaa

                Dasakam 5 Story of Sudhymna

(This story is related in the beginning of Chapter 12 of book

1 of Devi Bhagwatha which deals with the birth of

Pururuvas(son of Sudhyumna). It has been told there that

sage Vasishta told Sudhymna the story of the Goddess in

nine days and these nine days is later believed to have

become the Navarathri festival. In the second sloka of this

dasakam, there is a mention of Ilavrutha, the continent

created by Goddess Parvathi, where only females are there.

Any male entering there would become a female)

1.जाता सुतेळा मनुसप्तमस्य

संप्रार्त्थितोSनेन मुननर्िनसष्ठः

शम्ोः कटाक्षेण सुतां कुमारम्

चक्ेः स कालेन बभुर् राजा

jaataa sutelaa manusaptamasya

sampraarthito'nena munirvasisht'hah' .

shambhoh' kat'aakshena sutaam kumaaram

chakre sa kaalena babhoova raajaa .. 5-1..

1.For the seventh Manu, a daughter called Ila was born. As per his

prayers, sage Vasishta, by the grace of Lord Shiva, made that

daughter into a son. With the passing of time, he became a king.

A specific period of time is called manvantaram. In 1 kalpa there are

only 14 manvantaras. Kalpa means brahma’s day time i.e creation

time. The ruler of a manvantara is called manu. There are only 14

manvantaras so only 14 manus. The 7th manu’s (vivaswan i.e.sun) son

was shraadhadevan. He was also called vaivasvath manu.

 Vaivasvath manu wished a virtuous son be born to him. His kulaguru,

vashishta got ready to perform a yagnam for this. Manu’s wife said to

vashishta that she wanted a girl to be born. The yagnya was very

successful. A girl was born to manu. How did this happen manu

asked? He wanted a boy only. Understanding this vasishtha muni

prayed to Lord shiva.Due to the blessings of lord shiva and the

strength of the muni’s tapa, the princess turned into a prince. The

daughter was named Ila. When the princess was changed into a

prince a change in name also took place. Over a period of time he

became a king.

2.सुद्युम्ननामा मृगयानर्हारी

गतो हयारूढ इळार्ृतं सः

स्त्रीत्वं पुनः प्राप्य सुतं नहमां शोर्

र्व्रे पनतम् पुत्रमसू त चैषा

sudyumnanaamaa mri'gayaavihaaree

 gato hayaarood'ha ilaavri'tam sah' .

streetvam punah' praapya sutam himaamshor

vavre patim putramasoota chaishaa .. 5-2..

2. Once,he who was named as Sudhyumna went for hunting, riding

on a horse, reached a continent named Ilavritha. He once again

turned into a lady and chose the son of moon as her husband and

they both had a son.

We had earlier said that manu’s daughter had changed to a son, he

was known as sudhyumnan. One day he got on to horse and went

hunting. He was fascinated by the beautiful forest and entered the

forest ‘ilavrita’. He immediately changed into a woman and the horse

into a mare.there he fell in love with chandran’s son budhan and

begot a child who was called pururavas.

Once upon a time, wearing beautiful earrings, with extraordinary bow

named Ajagab and holding the arrow-case full of arrows on his back,

he went out on hunt to a forest, riding on a horse, Going about in the

regions of forest, the king got for this sikar, buck, hare, boar,

rhinoceros, bison, buffalo, young elephant, Srimar deer, wild fowl and

various other animals fit for sacrificial purposes; thus, he went on

deep into the interior of the forest.

This divine forest was adorned with rows of Mandara trees and

situated at the bottom of Mount Sumeru. Various trees and flowers

were spreading the beauty of the forest all around; at places were

Asoka creepers, Vakula, Sal, Tal, Tamal, Campak, Panasa, mangoe, Nip,

Madhuka, pomegranate, cocoanut, Yuthika, plantain, kunda creeper,

and various other trees and flowers; at some other places the bowers

formed of Madhavl creepers enhanced the beauty and shed the lustre

all around.

There were lakes and reservoirs of water in the forest filled with

swans, karandavas, and other aquatic birds. The bamboo trees on

their banks becoming filled with air were emitting sweet musical

sounds; and at many places of that all blissgiving forest, there were

bees—humming sweetly and delighting the minds of people there.

Now, the Rajarsi Pradyumna became highly gladdened in his heart to

see his interior of the forest, resonated with the cooing of the cuckoos

and beautified by various lovely flowers; and no sooner he entered

there than he was turned into a female and his horse, also, turned into

a mare; the king, then, became seriously anxious.

How can I in this woman condition go back to my house and how

shall I govern my kingdom? Alas! Who has deceived me thus!”.

The king became overpowered with great care and anxiety and did

not go back, out of shame, to his palace; but he began to wander to

and fro on the outskirts of that forest.

He became known afterwards as woman Ila. Now, once, on an

occasion, Budha, while he was wandering at his will, came up there

and seeing the beautiful Ila with her gestures and amidst the pastures

surrounded by women, became passionately attached towards her;

and Ila, too, seeing the beautiful Budha, the son of Candra Deva,

became desirous to have him as her husband. They became so very

much tied in love towards each other, that intercourse took place

there.

Thus Bhagavan Budha generated, in the womb of Ila, Pururava; and Ila

gave birth, in due time, to son Pururava in that forest.

3.न्यर्ेदयत् सा गुरर्े र्नसष्ठा-

यैंषा कदानचनिजपुं स्त्वकामम्

तत्साधनाथं हरमे र् दध्यौ

मुननः प्रसिस्तमुर्ाच शम्ुः

nyavedayatsaa gurave vasisht'haa

yaishaa kadaachinnijapumstvakaamam .

tatsaadhanaartham harameva dadhyau

munih' prasannastamuvaacha shambhuh' .. 5-3..

3.One day she(the son of manu, who had become a mother), after his

desire to become a lady was over, informed Guru Vasishta. For

achieving that he(Vasishta) meditated on Lord Shiva, and made shiva

happy. Lord Shiva told him(the rishi):

After attaining motherhood, manu’s son desired to become a man as

before. He expressed this desire to his guru vasishitha. He was the

one who had changed princess Ila to a prince. He had to show the

strength of his tapas again. Like before, guru vasishtha, prayed to lord

siva. Without any delay lord shiva made himself visible to him( guru)

and said:

She then, with an anxious heart, recollected, while in the forest, her

(rather his), family priest Vasistha Deva.Now then Vasistha Deva,

seeing the distressed condition of king Sudyumna became affected

with pity and pleased Mahadeva, Sankara, the most auspicious Deva

of all, by hymns and praises.

When Bhagavan Sankara wanted to grant him the boon that he

desired, Vasistha Deva wanted that king would be turned again into

man as before.

4.इळार्ृतं मा पुरुषः प्रयातु

प्रयानत चेत् सोSस्त्वबला तदै र्

एर्ं मया नननितमेर् सौम्य

गौयाि ः प्रसादाय भर्ान् नप्रयो मे

ilaavri'tam maa purushah' prayaatu

prayaati chetso'stvabalaa tadaiva .

evam mayaa nishchitameva saumya

gauryaah' prasaadaaya bhavaan priyo me .. 5-4..

4.”No male should ever enter the place called Ilavrutha. If he enters,

he would immediately transform into a lady”. This has been

decided by me only for the happiness of Parvathi. But you happen to

be my favourite.

Long ago when shiva and Parvati were playing their amorous divine

games at ilavritha, maharshis came there. They returned when they

saw that it was not the right time. Parvathy requested shiva that only

ladies should be permitted to enter ilavritha. Shiva fulfilled this wish of

Parvathi. From that day onwards men were prohibited from entering

ilavritha. Unaware of this sudhyumna reached there. That is how he

became a lady. Even his horse transformed into a mare. Now lord siva

was in a dilemma, if he converts manu’s child to a man as before ,

Parvathi will be displeased. Nor can he say no to vasishtha’s wish,

because he is an ardent devotee of lord siva, and shiva loved him a

lot.

Once upon a time, Sanaka and other Rsis went to this forest (ilavrata)

to pay a visit to Sankara, illuminating the ten quarters by their holy

aura. But then Bhagavan Sankara was in amorous dealing with

Sankari. The beautiful Devi Ambika was then naked and sitting on the

lap of Sankara and therefore became very much ashamed at their

sight. She got up hurriedly, and putting on a cloth, and remained

there shuddering, with great shame and sensitiveness. The Rishis also,

seeing them engaged in amorous dealings, went away quickly to the

hermitage of Nara Narayana.

 “Then Bhagavan Sankara, seeing Sankari too much sensitive, said:

“Why are you so much bashful and shy?I am doing just now what will

give you pleasure. О Beautiful one! Whoever male will enter from

today and hereafter, within the boundaries of this forest, will be

instantly converted into a woman.”

Though the forest gave all delights to all, yet, having this defect, all

the persons that know of this curse, carefully avoided the forest.

That is how the prince became a lady and his horse was also not

spared.

5.न पक्षभेदोSत्र ममार्त्स्त गौरी

भर्ाम्श्ि तृप्तौ भर्तां मदीयौ

इतः परं तस्य मनोरपत्यम्

मासं पुमान् स्याद र्ननता च मासम्

na pakshabhedo'tra mamaasti gauree

bhavaamshcha tri'ptau bhavataam madeeyau .

itah' param tasya manorapatyam

maasam pumaan syaadvanitaa cha maasam .. 5-5..

5.In this matter I cannot take sides. From now on this child of king

Manu, will be a man for one month and the next month will be a lady.

Now the desires of Parvati and vasishta are opposing each other. Now

he needs to take a decision without showing partiality to the other.

Manu’s son can be a man one month and a lady the next month. Like

this alternate months he can be a man and a lady. This was sivas

impartial decision..so in a year 6 months manhood and 6 months

womanhood.

6.एर्म् नशर्ोक्तेन् मनोरपत्यम्

लब्ध्वा च पुम्श्स्त्वं धरणीं शशास

सत्रीत्वे च हम्येषु नननाय कालम्

जनो न चैनं नृपमभ्यनन्दत्

evam shivoktena manorapatyam

labdhvaa cha pumstvam dharaneem shashaasa .

streetve cha harmyeshu ninaaya kaalam

jano na chainam nri'pamabhyanandat .. 5-6..

6. As per what shiva said, manu’s child, attained manhood and

ruled the earth. During the time when he is in the form of a lady, he

spent his time in his palace and due to this the people of the

country did not respect him.

So accordingly, chandran’s son’s wife became a man again. When he

was a man, as a king he ruled the earth. When he became a woman

he would hide in his palace. He did not rule the kingdom as a queen.

The citizens were not ready to accept a ruler who was not a man nor

woman.

Thus, by the favor of Vasistha Deva, king Sudyumna got this boon and

returned to his kingdom and began to govern it. When he used to

turn into a woman, he used to remain inside, and when he used to

become a man, he governed his kingdom. At this the subject became

very anxious and did not welcome the king as they used to do before.

Some days passed away in this way when the prince Pururava grew up

into manhood.

7.पूरुरर्स्यात्मसुतोSपिनयत्वा

राज्यं नर्रक्तो र्नमेत्य भुपः

निनारदात् लब्धनर्ाणिमन्त्रो

भक्त्या स दध्यौ भर्ताररणीं त्वाम्

purooravasyaatmasute'rpayitvaa

raajyam virakto vanametya bhoopah' .

shreenaaradaallabdhanavaarnamantro

bhaktyaa sa dadhyau bhavataarineem tvaam .. 5-7..

7.That king who was not interested in the duties of a king, gave the

kingdom to his son Pururuvas and got the Navaarnava manthra from

Sage Narada, and started showing devotion to you in form of

bhavathaarini (bhoomidevi/Parvati devi).

When he realized the citizens were not giving him respect, the king

gave the kingdom to his son pururavas. When he was the wife of

chandran’s son, pururavas was born. As the king was not interested in

worldly matters, sage narada appeared before him.. He initiated the

king on the “navaarna mantra”. He chanted with full devotion and

meditated on the ‘bhavatarini’ form of devi. “ओम् ऐम् ह्रीम् क्लीम्

चामुण्ढायै नर्च्चे” this is the navaarna mantram. It is also called

navakshara mantram.

8.नसम्हानधरुढाम अरुणाब्जनेत्राम्

त्वां सुप्रसिामनभर्ीक्ष्य नत्वा

सतुत्वा च भक्त्या र्त्िरपुम्श्स्त्वमेष

लेभेSथ सायुज्यमर्ाप चान्ते

simhaadhirood'haamarunaabjanetraam

tvaam suprasannaamabhiveekshya natvaa .

stutvaa cha bhaktyaa sthirapumstvamesha

lebhe'tha saayujyamavaapa chaante .. 5-8..

8. You who rode on the neck of a lion, with eyes red like the petals of

a red coloured lotus, one who was extremely happy, he saw in front of

his eyes, saluted and praised you with total devotion and attained

complete and permanent manhood; later on he attained liberation.

 By chanting the navakshara mantram sudhyumnan pleased the devi.

He saluted with great devotion when he got a vision of the devi. He

got the boon of being a man permanently from the devi. Immediately

he started praising the devi. Ultimately he achieved sayoojyam.

The story of sudhyumna is there in most puranas, with slight

differences.you will find this story in the SB 9th skanda, 1st chapter, it

does not have the story of the devi hymn. SDB 1st skanda, 2th chapter

this story is there. The story of sudhyumna as a female and as a male

and also his prayers to tarinidevi and getting mukti is found here. The

benefits of performimg devi bhagvatham navaha-yagnam is

described in some chapters of skanda puranam. guess the

sudyumna’s story is there in this also.vasishth muni read the devi

bhagvatham to sudhyumna in 9 days. these 9 days Sudhyumna

observed the navratri fast with all bhakti and pleased the devi. On

completion is when the devi appeared before him it is said. With the

help of devis blessings he was able to remain a male and at the end

got sayyoojya mookti- yes he gained both. The story to become a

male permanently is not there neither in SDB nor in SB. In SDB,where

the glories of navaha-yagnam is mentioned, only there it is

mentioned. How sudhyumna attained a status of permament

manhood is there in the 8th shloka of the above mentioned chapter.

9.शौयं न र्ीयं न च पौरुषं मे

नैर्ार्त्स्त च सत्रीसहजा नतनतक्षा

मूढो न जानाम्यशुभमं शुभम् च

दे यं त्वया मे शुभमेर् मातः

shauryam na veeryam na cha paurusham me

naivaasti cha streesahajaa titikshaa .

mood'ho na jaanaamyashubham shubham cha

deyam tvayaa me shubhameva maatah' .. 5-9..

9.I do not have bravery nor the stamina that goes with being a man,

I definitely do not have the patience which is a quality in ladies. This

ignorant me is not able to differentiate between goodand evil. Oh!

mother grant me only what is good.

According to the writer he is not born with the good qualities of a

man or a woman. Children do not have the ability to differentiate

between good and bad qualities. But what is good for the child the

mother knows. Remove all the bad qualities and keep only the good

qualities, requests the writer.

10.पश्यानन मातः प्रर्रान् गुरुं स्ते

कारुण्यतो मां सुपथा नयन्तु

सत्संगसंभानर्तनचत्तर्ृनत्तर्

भर्ानन ते दे नर् नमः प्रसीद

pashyaani maatah' pravaraanguroomste

kaarunyato maam supathaa nayantu .

satsangasambhaavitachittavri'ttir

bhavaani te devi namah' praseeda .. 5-10.

10.Oh Mother may I be able to see all the well known Gurus. Let

them guide me with compassion to travel on the path of goodness. I

should turn into a good human being by keeping good company. Hey

devi! I salute thee..

How will fools who do not have good qualities survive? By keeping

company of mahatmas foolishness can go, our inner eye can also

open. To have the good company of mahatamas one needs to have

the blessings of devi.. the meaning of “माताः ” is ‘ you know all my

weaknesses’. Oh Bhavani , Oh Goddess , get pleased with me.

Thus ends the 5th chapter

दशकम 4 मधुकैटभवधम् 4 chaturthadashakah' - madhukait'abhavadhah'

                        दशकम 4 मधुकैटभवधम्

           4 chaturthadashakah' - madhukait'abhavadhah'

 (This is the summary of chapters Vi, VII and Viii of book I of devi

Bhagwatham . Lord Vishnu fights with those Asuras for 5000 years.

He gets tired & is not able to win over them and prays to the

Goddess. Lord Vishu praised the asuras and offered to give them any

boon they wanted but those proud asuras completely mystified by

the Goddess did not want any boon, but offered Lord Vishnu any

boon that he wants. He asks a boon to be able to kill them. The

asuras told that they can be killed but not in water. Due to the water

caused by the deluge, all the surrounding places were covered with

water. He raises his thighs above the water keeps them on his thighs

and kills them.)

त्वं तामसी सूप्तरमाधवां गजा

श्यामा रुचा मोहनताम्रलोचना

एकार्ण्णवे घोरे णोत्सुकान् हररम्

दे त्यौ च तौ स्मेरमु खी समैक्षथााः ll1ll

tvam taamasee suptaramaadhavaangajaa shyaamaa ruchaa

mohanataamralochanaa .

ekaarnave ghoraranotsukaan harim daityau cha tau

smeramukhee samaikshathaah' .. 4-1..

1.She who arose from the body of sleeping Vishnu, was black in colour,

had beautiful reddish eyes, this form of you who was filled with tamo

guna, in the vast single ocean, stood smiling at Vishnu and the 2 asuras

who were all ready to start fighting a terrible war.

1.the lady form that arose from the joining of the lights that

originated from the various body parts of a sleeping Vishnu, has been

discussed in the 3rd chapter, 7th shloka. This is Devi’s tamo avatharam-

she has a black complexion(colour of tamo guna-behavior manifested

is laziness and sleep), and has pretty reddish eyes. She kept on

looking at Lord Vishnu and the 2 asuras with a naughty smile who

were excited by the war- thinking ‘poor things’

पश्यत्यजे बाहुरणं मुराररणा

कृत्वा मधुाः श्रान्तिमवाप सत्वरम्

अभ्येत्य युद्धं कुरुते स्म कैटभाः

श्रािे च तन्तस्मन्कृताSSहवम् मधुाः ll2ll

pashyatyaje baahuranam muraarinaa

kri'tvaa madhuh' shraantimavaapa satvaram .

abhyetya yuddham kurute sma kait'abhah'

shraante cha tasminnakri'taahavam madhuh' .. 4-2..

2.Lord Brahma saw that Madhu fought with fists and got defeated

due to tiredness, immediately the undefeatable Kaitabha, started

fighting the war and when he got tired,

Madhu came and fought the war again.

Fist fights took place between Vishnu and Madhu. When madhu got

tired kaitabha got up and came and took over the fight from madhu,

while he(madhu) rested. Thus madhu felt fresh. By then kaitabha felt

tired. Madhu again came back and resumed fighting

एवम् मुहुाः संगरववश्रमावुभौ

पयाण यतो वर्णसहस्रपंञ्चकम्

ग्लावनं ववना चक्रतु रच्युताः क्लामद्

ववश्रान्तिवमच्छन्नसुरौ जगाद तौll3ll

evam muhuh' sangaravishramaavubhau

paryaayato varshasahasrapanchakam .

glaanim vinaa chakraturachyutah' klamaad

vishraantimichchhannasurau jagaada tau .. 4-3..

3. Thus those two went on fighting like this for Five thousand years

without getting tired. As they were fighting, as well as taking rest.

But Lord Vishnu who desired to rest, due to being tired, looked at

them and told like this:

While madhu fought kaithabham took complete rest. While

kaithabham fought madhu rested. This way each took turns to rest

and fight the war. Vishnu was the only one who was fighting the war

continuously without resting. Like this 5000 years passed. Vishnu was

exhausted. With a wish to rest he thus told the asuras

श्रािेन भीतेन च बालकेन् च

प्रभुाः पुमान् नैव करोवत संयुगम्

मध्येरणं द्वौ कृतववश्रमौ युवाम्

एकाः करोम्येव वनरिराहवम् ll4ll

shraantena bheetena cha baalakena cha

prabhuh' pumaannaiva karoti samyugam .

madhyeranam dvau kri'tavishramau yuvaam

ekah' karomyeva nirantaraahavam .. 4-4..

4.“A gentleman does not fight a war with a tired or scared person or a

boy. You both lads are taking rest in between, and I alone am fighting

the war without any rest.”

 One should win over ones enemies with help of ones strength. To

fight a weak enemy is not heroic. Generally one does not wage a war

against an exhausted person, a frightened person, who is weaponless,

who has fallen or a small child. This dharma of the heroes is what

Vishnu was trying to remind the asuras. Vishnu requested the asuras

to stop the war for a while, as he was exhausted fighting and needed

to rest.

Achyuthan means one who cannot be destroyed. When he had to

fight the indestructible asuras (Due to the power of the boon given by

Devi) madhu-kaithabham, the indestructible Vishnu also became

destructible.

ज्ञात्वा हररम् श्रािमुभौ ववदु रताः

संतस्थतुर् ववश्रमसौख्यवां स्तताः

त्वामेव तुष्टाव कृपातरं वगणीम्

सवेश्वरीं दै त्यजयाय माधवाः ll5ll

nyaatvaa harim shraantamubhau vidooratah'

santasthaturvishramasaukhyavaamstatah' .

tvaameva tusht'aava kri'paatarangineem

sarveshvareem daityajayaaya maadhavah' .. 4-5..

5.They both realizing that Lord Vishnu was tired

kept themselves far away and Vishnu took rest. He became refreshed.

To please you and to win over the asuras, he started praying to you,

who is a sea of compassion and full of auspiciousness,

When they heard vishnu’s words, the asuras understood that he was

exhausted. They went far and rested. Vishnu seeing them at a

sufficient distance, started thinking,”I fought for 5000 years but these

2 danavas were not tired. what is the cause. From whom and what

boon have they seeked?” Thinking for a time he came to know that

they have been granted a boon by the supreme sakti devi, death at

their will(icchamrityu) and therefore indefeatable. If I do not defeat

the asuras they will trouble brahma. Thus thinking he reached a

conclusion-praise that devi who gave the boon to the asuras thus

making them invincible. Thus thinking he began to praise the devi

with folded palms.[ SDB skanda 1 chapter 9 slokas 40 – 49]

दे वव प्रसीदै र् रणे वजतोSस्म्यहम्

दै त्यद्वये नाब्जभवं वजघां सुना

सवं कटाक्षैस्तव साध्यमत्र माम्

रक्षेवत वक्तारमभार्था हरीम्ll6ll

devi praseedaisha rane jito'smyaham

daityadvayenaabjabhavam jighaamsunaa .

sarvam kat'aakshaistava saadhyamatra maam raksheti

vaktaaramabhaashathaa harim .. 4-6..

6.“Oh goddess even if you are pleased with me, the 2 asuras who

desire to kill brahma, have defeated me in this war. By your sideward

glance, everything is possible. At this stage please save me. The devi

said to the hari who spoke thus

 If he looses the war then the asuras will attack brahma is what Vishnu

thinks. Who should win or who should lose is decided by the devi.

What the devi wishes only that will take place. By just the sideward

glance she is capable of doing anything. Vishnu’s prayer to the devi to

make him fit to defeat the asuras was heard by her. Devi was pleased.

युद्धं कुरु त्वं जवह तौ मया भृशम्

सम्मोवहतौ वक्रदृशे त्ययम् त्वया

सञ्चोवदतो हृष्टमना महाणणवे

तस्थौ रणायाSSययतुश्च दानवौll7ll

yuddham kuru tvam jahi tau mayaa bhri'sham

sammohitau vakradri'shetyayam tvayaa .

sanchodito hri'sht'amanaa mahaarnave

tasthau ranaayaayayatushcha daanavau .. 4-7..

7. “You fight the war with them; kill them, due to my slanting

sideward slanting glance, they both will be extremely fascinated”. Like

this he (vishnu) was encouraged by you and very happily went into

the vast ocean to fight the war with renewed energy. The asuras too

reached there.

Hearing these loving words of bhagavati, bhagvan Vishnu was

rejuvenated. The devi also convinced him to fight the war again.

Because of devi’s maya(sideward glance) the asuras were bewitched.

Hence it was confirmed that Vishnu will only win the war. He was very

happy and went to fight the war again. The asuras too reached.

भुयोवप कुर्व्णन् रणमच्युतो हसन्

कामातुरौ ते मुखपद्मदशणनात्

तावाह – तुष्टोस्म्यतुलौ रणे युवाम्

ददाम्यहं वां वरमे र् वान्तितम् ll8ll

bhooyo'pi kurvan ranamachyuto hasan

kaamaaturau te mukhapadmadarshanaat .

taavaaha tusht'o'smyatulau rane yuvaam

dadaamyaham vaam varamesha vaanchhitam .. 4-8..

8. again the war was being fought, Vishnu, mockingly told

them(asuras) who were in the mode of passion after seeing your lotus

like face, ‘I am very happy, both of you are incomparable in war. I give

both of you a boon of your choice.”

Seeing Vishnu distressed the devi laughed loudly and began to look

constantly with eyes somewhat reddish and shot towards the 2 asuras

side long glances of love and amorous feelings which were like arrows

from cupid. The 2 vicious daityas became fascinated by the side long

glances of the devi and took great pleasure in them; looked at the

devi lustfully. Hari too saw this and smilingly told the 2 danavas,’ I

have seen many danavas before fighting; but never saw them as

expert like you nor have I heard like this. I am therefore very much

satisfied by your such unrivalled powers. Therefore, oh greatly

powerful pair of danavas! I wish to grant both of you any boon that

you want. I will grant that to u.”

तावूचतुर् – ववन्तद्ध हरे न याचका-

वावां ददावस्तव वान्तितं वरम्

नासत्यवाचौ स्व इतीररतो हरर-

स्तवां संस्मरन् शत्रु वजगीर्याSब्रववत्ll9ll

taavoochaturviddhi hare na yaachakaa-

vaavaam dadaavastava vaanchhitam varam .

naasatyavaachau sva iteerito hari-

stvaam samsmaran shatrujigeeshayaa'braveet .. 4-9..

9.They said,” Oh Vishnu ! We are not ones who ask for things. we will

give you a boon of your choice. We are not being dishonest. Hearing

these words vishnu meditating on you, with intentions of winning

over the enemies, said like this:

The asuras heard about Vishnu giving them a boon when they were

completely intoxicated by the Devi’s beautiful

Face. The one who gives is a richer person and the taker is a poorer

person is the rule of the universe. Asking for a boon in front of a

beautiful maiden will degrade them is what the asuras thought. They

wanted to to show their dignity by giving Vishnu a boon.

It was mentioned in the 7th shloka that the asura were under the

influence of devi’s sideward glance. Passion is the neutral realisation

between the donor and receptor.

मह्यं वरं यच्छतमध्य मे यतो

वद्यौ युवाम् स्यातवमतीररतावुभौ

दृष्ट्वाप्सु लीनं सकलं समुचतु-

स्त्वं सत्यवाङ् नौ जवह वनर्ज्णले स्थलेll10ll

mahyam varam yachchhatamadya me yato

vadhyau yuvaam syaatamiteeritaavubhau .

dri'sht'vaa'psu leenam sakalam samoochatu-

stvam satyavaangnau jahi nirjale sthale .. 4-10..

10.” Please give me the boon by which I would be able to kill you

both “and hearing this, the two asuras, seeing that the entire universe

was covered with water said, “carrying out what was told to us earlier,

you can kill both of us in a place that is devoid of any water.”

“We will give you what you want” the moment Vishnu heard these

words from the asuras, he replied, ‘ok I want a boon. I should be able

to kill you both. Give me a boon that permits.

Hearing these words of Vishnu madhu-kaitabha became very much

surprised and thinking ’we are now cheated’. A beautiful lady is

watching. This is not the time to be heroic. To show anger or not

keeping one’s words is not considered macho. Then reflecting that

there is water everywhere and solid earth nowhere, they said, ’oh

janardana hari! We know that you keep your word; therefore, now we

want this desired boon from you that you wanted to grant us before;

we too will keep our word. Let Your desire to kill us take place-we

grant that to you. But there is a problem-do not kill us in water-kill us

on solid ground.

अस्त्वेव वमत्यादृतवाङ् मुदा हरराः

स्वोरौ पृथावुन्नवमते जलोपरर

कृत्वाSररणा तन्तच्छरसी तदाSन्तच्छनत्

स्वच्छन्दमृत्यु तव मायया हतौll11ll

astvevamityaadri'tavaangmudaa harih'

svorau pri'thaavunnamite jalopari .

kri'tvaa'rinaa tachchhirasee tadaa'chchhinat

svachchhandamri'tyoo tava maayayaa hatau .. 4-11..

11.Lord Vishnu said “let it be so”. He respected the words of the

asuras at that time. Vishnu happily raised his 2 fat thighs above the

water, kept their heads on it, with the help of the discus, beheaded

them. They, who could die whenever they wished, due to the power of

your maya, was killed.

Vishnu honored the words of the asuras. He got the solution to kill

them from the asuras themselves. Vishnu lifted his fat thighs aabove

the water. He kept madhu’s head on it and with the help of the discus

cut off his head. On the same thigh he killed kaithaba. “do not kill us

in water” is what the asuras wanted, and that was fulfilled. From

whomever the asuras got the boon to die at wish, they got

spellbound by the maya of that devi only. With the blessings of devi

anything can be got. Whatever is gained, the great person should use

it for his prosperity, or attain liberation. Only then will that blessing be

fruitful. Madhu and kaithabhan became vain on getting the boon of

death at will. That is why they went and attacked brahma. Their

arrogance only caused their destruction.

Sri bhagvaan hari laughed and remembering his sudarshana disc said,

’oh two highly fortunate ones. I will kill both of you on the vast solid

spot without any trace of water. Thus, saying hari expanded his own

thighs and showed to those asuras the vast solid earth on the surface

of water and said to the 2 asuras,”see there is no water. Place your

heads here. Thus, I will keep my word and you would keep yours”.

Hearing this madhu-kaithaba expanded their bodies to 10,000

yojanas. Bhagvan hari expanded his thighs to twice that size. Seeing

this they were surprised and laid their heads on the thighs of Vishnu,

who quickly cut off their heads with his discus and their marrow

(meda) filled the ocean. For this reason the earth is also known as

medina.

In devi bhagvatham 1st skanda the 4 chapters,from chapter 6 to 9

describes devis mahakali avatar and the killing of madhu

kaithabha is described.

द्वे र्श्च रागश्च सदा ममान्तिके

दै त्यौ हृवद स्तोत्र वववेकमाधवाः

आभ्यां करोत्येव रणं जयत्वयम्

तुभ्यं महाकावल नमाः प्रसीद मे ll12ll

dveshashcha raagashcha sadaa mamaambike

daityau hri'di sto'tra vivekamaadhavah' .

aabhyaam karotyeva ranam jayatvayam

tubhyam mahaakaali namah' praseeda me .. 4-12..

12. Oh my mother! Asuras in the form of hatred and anger are seated

here (in my heart). That Vishnu who creates knowledge, is constantly

fighting a war with these asura like anger and hatred. Whoever is this

(knowledge-vishnu), may he be victorious; oh mahakali! Salutations to

you; be pleased by my devotion.

Thus ends the story of madhu-kaithabham. Keeping this story in mind

the poet salutes mahakali. Who are these madhu-kaithabhams? they

are nothing but hatred and passion in our minds. We should awaken

the wisdom called Vishnu in our mind. That Vishnu(wisdom) will be

able to kill the asuras(passion and hatred).The most important avatar

of devi is mahakali.

Thus ends the 4th chapter

ववष्णुना कृता दे वीस्तुवतिः .[ SDB skanda 1 chapter 9 slokas 40 – 49]

(दे वीभागवततिः )

ववष्णुरुवाच ।

नमो दे वव महामाये सृवष्टसंहारकाररवण ।

अनावदवनधने चन्ति भुन्तक्तमुन्तक्तप्रदे वशवे ॥ ४०॥

न ते रूपं ववजानावम सगुणं वनगुणणं तथा ।

चररत्रावण कुतो दे वव सङ् ख्यातीतावन यावन ते ॥ ४१॥

अनुभूतो मया तेऽद्य प्रभावश्चावतदु घणटाः ।

यदहं वनद्रया लीनाः सञ्जातोऽन्तस्म ववचेतनाः ॥ ४२॥

ब्रह्मणा चावतयत्नेन बोवधतोऽवप पुनाः पुनाः ।

न प्रबुद्धाः सवणथाहं सङ्कोवचतर्विन्तियाः ॥ ४३॥

अचेतनत्वं सम्प्राप्ताः प्रभावात्तव चान्तिके ।

त्वया मुक्ताः प्रबुद्धोऽहं युद्धं च बहुधा कृतम् ॥ ४४॥

श्रािोऽहं न च तौ श्रािौ त्वया दत्तवरौ वरौ ।

ब्रह्माणं हिुमायातौ दानवौ मदगववणतौ ॥ ४५॥

आहूतौ च मया कामं द्वन्द्द्वयुद्धाय मानदे ।

कृतं युद्धं महाघोरं मया ताभ्यां महाणणवे ॥ ४६॥

मरणे वरदानं ते ततो ज्ञातं महाद् भुतम् ।

ज्ञात्वाहं शरणं प्राप्तस्त्वामद्य शरणप्रदाम् ॥ ४७॥

साहाय्यं कुरु मे माताः न्तखन्नोऽहं युद्धकमणणा ।

दृप्तौ तौ वरदानेन तव दे वावतणनाशने ॥ ४८॥

हिुं मामुद्यतौ पापौ वकं करोवम क्व यावम च ।

इवत श्रीदे वीभागवते प्रथमस्कन्धे नवमाध्यायान्तगगता

ववष्णुना कृता दे वीस्तुवतिः सम्पूर्ाग ।

Meaning

The supreme Yogi, Bhagavān Viṣṇu, of immeasurable spirit

began to praise with folded palms that great Bhuvaneśvarī

Mahā Kāli, the giver of boons for the destruction of the

Dānavas. “O Devī! I bow down to Thee O Mahāmāyā, the

Creater and Destructor! Thou are beginningless and

deathless! O auspicious Chandike! The Bestower of

enjoyment and liberation I do not know Thy Saguṇa or

Nirguṇa forms; how then can I know Thy glorious deeds,

innumerable as they are. To-day Thy undescribable prowess

has been experienced by me, I being made senseless and

unconscious by Thy power of sleep. Being tried again and

again by Brahmā with great care to bring me back to my

consciousness, I could not become conscious, so much my

senses were contracted down. O Mother! By Thy power, Thou

didst keep me unconscious and Thou again hast freed me

from sleep, and I also fought so many times. O giver of one’s

honour! Now I am tired; but Thou hast granted boon to the

two Dānavas and therefore they are not getting tired. These

two Dānavas, puffed up with pride, were ready to kill Brahmā;

and therefore I challenged them to fight with me and they

too are fighting fiercely with me in this vast ocean. But Thou

hast granted them the wonderful boon that they will die

whenever they will; and therefore I have now come to Thy

refuge, as Thou protectest those that come under Thy

shelter. Therefore, O Mother, the remover of the Devaś

troubles! These two Dānavas are become exceedingly elated

by Thy boon and I, too, am tired. Therefore dost Thou help

me now. See! those two sinners are ready to kill me; without

Thy grace, what can I do now? and where to go?”

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.”

दशकम् 2 हयग्रीव कथा 2 dviteeyadashakah' - hayagreevakathaa

                              

२ द्वितीयदशकः  -    हयग्रीवकथा
2 dvitīyadaśakaḥ  -    hayagrīvakathā

(Once the devas approached lord Vishnu for help in conducting a

Yajna. Due to the pressure of the bow ., Lord Vishnu’s head got cut

and fell in the sea/ As per the advice of Lord Brahma , the devas

prayed the Goddess. She told them to join a horse’s head on the body

of Vishnu. He woke up and in war killed a dangerous Rakshasa

called Hayagreeva. This occurs in the 5th chapter of first Skanda of

Devi Bhagawatham.)

रणेषु दैत्येषु हतेषु देवाः पुरा प्रहृष्टाः सहदातृशर्वाः । 

                                        यियक्षवो यज्ञपतिं विनीताः प्रपेदिरे विष्णुमनन्तवीर्यम् ॥ २-१॥

raṇeṣu daityeṣu hateṣu devāḥ purā prahṛṣṭāḥ sahadātṛśarvāḥ .
yiyakṣavo yajñapatiṃ vinītāḥ prapedire viṣṇumanantavīryam .. 2-1..

1.The devas who had killed the asuras in war earlier, the very

happy devas had a desire to conduct a Yagyna. Along with

Lord Shiva and Lord Brahma, with humility approached the

indestructible Lord Vishnu.

This shloka condenses the events described in skanda 1 chap

5 of devi bhagavatham.

Long ago there was a ghastly war between the devas and the

asuras which lasted for 10000 years. The devas won this war.

They were very happy and wanted to perform a yagna with

Vishnu as the chief. Good deeds should be performed

without any delay. The devas along with brahma and siva

went to meet Vishnu.

Vishnu has indestructible courage. The devas went to war

with Vishnu as senapati. That is why the devas won the war.

दृष्ट्वा च निद्रावशगं प्रभुं तमधिज्यचापाग्रसमर्पितास्यम् ।
आश्चर्यमापुर्विबुधा न कोऽपि प्राबोधयत्तं खलु पापभीत्या ॥ २-२॥

dṛṣṭvā ca nidrāvaśagaṃ prabhuṃ tamadhijyacāpāgrasamarpitāsyam .
āścaryamāpurvibudhā na ko'pi prābodhayattaṃ khalu pāpabhītyā .. 2-2..

2. They were surprised to see the Lord sleeping with his

head(chin) on the string of the bow. Due to the fear of

committing a sin, they did not wake him up.

It was Vishnu who fought the war and won it for the devas.

Though the asuras were destroyed HE too was exhausted. He

dug the bow that he had strung tight, onto the ground

vertically, & rested his chin on it and slept. The string of the

bow got bent due to the weight of vishnu’s head. It was at

this time the devas came to meet him. Yagna without the

presence of Vishnu will be of no use. The yagna could not be

postponed also. Awakening Vishnu was the only option. At

that time Siva said, “it is sinful to awaken a person who is

sleeping”. Afraid of committing a sin no one had the courage

to awaken Vishnu. Looking at him sleeping due to exhaustion

astonished the devas.

हरेस्तदानीमजसृष्टवम्र्या मुखार्पणाकुञ्चितचापमौर्वी ।
भग्ना धनुश्चार्जवमाप सद्यस्तेनाभवत्सोऽपि निकृत्तकण्ठः ॥ २-३॥

harestadānīmajasṛṣṭavamryā mukhārpaṇākuñcitacāpamaurvī .
bhagnā dhanuścārjavamāpa sadyastenābhavatso'pi nikṛttakaṇṭhaḥ .. 2-3..

3.The frame of the bow, which was bent due to the pressure

applied by Lord Vishnu’s face, at that time termites created

by Lord Brahma, straightened the bow(the bend was gone).

Due to this,he became one whose neck was cut.

To awaken a person who is sleeping is sin. Suppose he gets

up without being awakened, thought brahma. It is believed

that brahma created termites at this time. According to

brahma’s instruction these beings went and got stuck onto

vishnu’s bow. They started to bite into the bow-string,

causing it to break. The bow straightened. With that vishnu’s

neck got sliced, and his head got thrown. And so brahma’s

idea of awakening Vishnu without calling was a failure.

कायाच्छिरस्तूत्पतितं मुरारेः पश्यत्सु देवेषु पपात सिन्धौ ।
चेतः सुराणां कदने निमग्नं हाहेति शब्दः सुमहानभूच्च ॥ २-४॥

kāyācchirastūtpatitaṃ murāreḥ paśyatsu deveṣu papāta sindhau .
cetaḥ surāṇāṃ kadane nimagnaṃ hāheti śabdaḥ sumahānabhūcca .. 2-4..

4. as the devas kept watching, they saw vishnu’s head

separated from the body, and fall into the ocean. The devas

were drowned in sorrow, and a large sound “Alas,

alas” rose from them.

Vishnu did not awaken when he got up. As soon as the bow

frame straightened his neck got chopped off. His head was

thrown upwards, and eventually fell into the ocean. The

devas were drowned in sorrow. The devas cried loudly. The

world was enveloped in darkness.

..किमत्र कृत्यं पतिते हरौ नः कुर्मः कथं वेति मिथो ब्रुवाणान् ।

देवान् विधाताऽऽह भवेन्न कार्यमकारणं दैवमहो बलीयः ॥ २-५॥

kimatra kṛtyaṃ patite harau naḥ kurmaḥ kathaṃ veti mitho bruvāṇān .
devān vidhātā''ha bhavenna kāryamakāraṇaṃ daivamaho balīyaḥ .. 2-5

5. “This is the end of Vishnu, at this moment what can we do?

How will we do something?” Brahma spoke to the devas who

were talking like this amongst themselves, “this cannot

happen without any particular reason. Alas! This is the result

of his past deeds.

For the devas Vishnu was always a friend in distress. When

his head was cut they started talking amongst themselves.

“What to do?” “How to do?”. Even though the head was cut

off, Vishnu was not dead brahma knew. So, he tried to pacify

the devas. Things will not happen without a cause. For his

head to cut and thrown he must have had some previous

karma. Everybody has to face the results of his past karmas

ध्यायेत देवीं करुणार्द्रचित्तां ब्रह्माण्डसृष्ट्यादिकहेतुभूताम् ।
सर्वाणि कार्याणि विधास्यते नः सा सर्वशक्ता सगुणाऽगुणा च ॥ २-६॥

dhyāyeta devīṃ karuṇārdracittāṃ brahmāṇḍasṛṣṭyādikahetubhūtām .
sarvāṇi kāryāṇi vidhāsyate naḥ sā sarvaśaktā saguṇā'guṇā ca .. 2-6..

6.” Pray to that merciful goddess, who is the cause of

creation, maintenance and destruction of this universe. The

all-powerful devi, who is with qualities(sagun) and at the

same time devoid of qualities(nirgun), will guide you to what

to do next.

Thus brahma tried to pacify the dejected and confused

devas. We must meditate in the nirgunna or sagunna form of

devi. Devi is all powerful, she is also the reason for all that

happens, she is compassionate. “what can we do now?” This

was the solution given by brahma to the zombied devas.

It has been mentioned about the all powerful Devi in the 1st

dashaka, 5th shloka. She thus manifests herself like this in this

universe. The nirguna sound explains this Devi. The saguna

devi has a specific form. Meditating on the saguna or nirguna

devi gives the same result. It is to the convenience of the

worshippers that the devi form is accepted.

इत्यूचुषः प्रेरणया विधातुस्त्वामेव वेदा नुनुवुः सुराश्च ।
दिवि स्थिता देवगणांस्त्वमात्थ भद्रं भवेद्वो हरिणेदृशेन ॥ २-७॥

ityūcuṣaḥ preraṇayā vidhātustvāmeva vedā nunuvuḥ surāśca .
divi sthitā devagaṇāṃstvamāttha bhadraṃ bhavedvo hariṇedṛśena .. 2-7..

7. With the advice given by Brahma, the devas and the vedas

started praying to you with specific mantras. Without any

delay Devi manifested herself in the sky and said to the

group of devas,” only good will happen to you with Vishnu’s

head cut”

As per the advice given by brahma the devas started to pray

to devi. The vedas (that were incarnate there in their forms,

for the successful issue of the Deva’s work) started to pray to

devi with their own mantras. Without any delay devi

appeared in the sky and said,” only good will happen to you

all from the Vishnu whose head has been chopped off.”

• Devi bhagvatham skanda 1 chapter 5 slokas 53 to 68

   Whoever reads these slokas with devotion will get all

   what he desires. Whoever will hear this devotedly

   during trisandhya will be free from troubles. This

   stotra has been sung by the vedas so it is equivalent to

   the vedas.

दैत्यो हयग्रीव इति प्रसिद्धो मयैव दत्तेन वरेण वीरः ।
वेदान् मुनींश्चापि हयास्यमात्रवध्यो भृशं पीडयति प्रभावात् ॥ २-८॥

daityo hayagrīva iti prasiddho mayaiva dattena vareṇa vīraḥ .
vedān munīṃścāpi hayāsyamātravadhyo bhṛśaṃ pīḍayati prabhāvāt .. 2-8..

8.” A famous valorous Rakshasa called Hayagreeva, due to

the power of the boons given by me, that he can be only

killed by one who has a head of a horse, Is

troubling the sages and Vedas due to his own strength.”

The good that is going to happen to the devas is told here.

To make it clear a danger is warned. An asura by the name

hayagreev did penance by chanting the the single syllable

maya bheej mantram ‘hrim’ for many years.and in due course

Devi manifested in front of him. The asura then asked her for

a boon. ”Only someone with the head of a horse can kill me”.

Devi granted him the boon. A person with a head of a horse

can never be born, thinking like this the asura asked the

boon. After getting the boon he knew he was invincible and

immortal, made him arrogant. He started troubling the munis

and the vedas with his strength. He started troubling the

rishis also. If the asura continues like this it was definite that

the devas too would have to bear his atrocities.

दैवेन कृत्तं हरिशीर्षमद्य संयोज्यतां वाजिशिरोऽस्य काये ।
ततो हयग्रीवतया मुरारिर्दैत्यं हयग्रीवमरं निहन्ता ॥ २-९॥

daivena kṛttaṃ hariśīrṣamadya saṃyojyatāṃ vājiśiro'sya kāye .
tato hayagrīvatayā murārirdaityaṃ hayagrīvamaraṃ nihantā .. 2-9..

9.The head of Lord Vishnu has got cut due to the will of Fate.

So join a horse’s head on his headless body. Then the killer

of Mura, in his form of Hayagreeva, will kill the

Rakshasa called Hayagreeva swiftly.

“May your head fall off” Laxmi had so cursed* Vishnu. That

curse took effect now. vishnu’s head is gone. Now you can fix

a head of a horse onto his body. Then Vishnu will become

‘hayagreevan’ (one with the head of a horse.) he can also

destroy the asura hayagreeva. ‘Let good come to you’ was

said in the previous sloka. The slaying of the vicious wicked

asura hayagreeva is the good.

• Once upon a time , seeing the beautiful face of his dear wife Laxmi

  devi hari laughed in her presence. At this laxmi devi came to think

  that ”He has seen surely something ugly in my face and therefore

  he laughed. Otherwise why my husband would laugh on seeing

  me. But what reason can there be to see ugliness in my face after

  so long a time. And why should he laugh without seeing

  something ugly, without any cause. Or it may be , he has made

  some other beautiful woman as my co wife” with these various

  arguments in her mind, Mahalaxmi got angry and tamo guna

  slowly possessed her & in anger slowly said “Let thy head fall off”.

  She cursed without any thought of good or bad causing her own

  suffering.

त्वमेवमुक्त्वा सदयं तिरोधास्त्वष्ट्रा कबन्धेऽश्वशिरो मुरारेः ।
संयोजितं पश्यति देवसङ्घे हयाननः श्रीहरिरुत्थितोऽभूत् ॥ २-१०॥

tvamevamuktvā sadayaṃ tirodhāstvaṣṭrā kabandhe'śvaśiro murāreḥ .
saṃyojitaṃ paśyati devasaṅghe hayānanaḥ śrīharirutthito'bhūt .. 2-10..

10.After telling like this you vanished. Thwasthaa (the

sculptor of the heavens) joined a horse’s head onto the

headless body of Lord Vishnu. While the devas were seeing,

Lord Vishnu woke up from deep slumber with the head of a

horse..

After conveying everything to the devas, devi vanished. As

per the instruction of devi, the heavenly sculptor, twashtta,

joined a horses head onto Vishnu’s body. Like this Vishnu

woke up as hayagreeva. ‘Hayam’ means horse, and ‘greeva’

means neck.

*Thwashta-- Vishwakarma; the heavenly builder.

दैत्यं हयग्रीवमहन् हयास्यो रणे मुरारिस्त्वदनुग्रहेण ।
सदा जगन्मङ्गलदे त्वदीयाः पतन्तु मे मूर्ध्नि कृपाकटाक्षाः ॥ २-११॥

daityaṃ hayagrīvamahan hayāsyo raṇe murāristvadanugraheṇa .
sadā jaganmaṅgalade tvadīyāḥ patantu me mūrdhni kṛpākaṭākṣāḥ .. 2-11..

11. The horse faced Vishnu, with your blessings, in a war,

defeated an asura named hayagreeva. Oh! mother of the

universe! Who does good for the world, may your

compassionate glances, fall always on my head.

Though he got his head cut, nothing happened to Vishnu. It

only turned out to be blessing to the devas. It is due to the

blessings of the Devi everything ended well. That same Devi

brings good to this world. If you get that grace from her no

obstacles will come to you.

The story of Vishnu, transforming into hayagreeva, and killing

of the asura hayagreeva can be found in Devi-bhagvatham

1st skanda chapter 5 one can find this story.

Thus ends the 2nd chapter.

As Indra and other Gods were performing a Sacrifice in the presence of

Brahma and Mahesa, they had all desired Maha Vishnu to preside over

the Function and called on Him. But, Lord Vishnu was in ‘Yoga Nidra’or

the Sleep of Deep Meditation and nobody would dare wake Him. More

over, interruptions of somebody’s speech, the love of a couple, or

waking up a person’s deep sleep are sins equivalent to ‘Brahma hatya’

or killing of a Brahmana.

The Lord was seated in a ‘Padmasana’ posture squatting with His legs

folded and resting His chin on the top of His Bow with an Arrow fully

drawn. As the Sacrifice was to be concluded, Lord Siva advised Lord

Brahma to create a White Ant, ‘Vamri’ and directed it to bite the arrow

gently which should wake up the Lord to consciousness and thus make

the request. The Vamri sensed the delicate situation and requested

Brahma to grant it a return boon for the great risk being undertaken in

disturbing the Yoga Nidra of no less a personality than Maha Vishnu

Himself! Lords Brahma and Siva gave a boon to the Vamri that what

ever trickles from the Sacrificial Offerings of Ghee in the Homa Kunda

(Fire Pit) would spill out could be collected as its share. As commanded

by Brahma, the insect bit the fore-end of the arrow and the tight string

gave way at once and the entire Universe reverberated with horrifying

sound as the earth quaked, mountains were shaken, Oceans rose high,

Sun lost way and Devas got traumatised. Maha Vishnu’s Head was

severed with His Crown and there was no trace as to where it fell! Along

with Devas, Brahma and Siva cried like human beings as there was a

‘Pralaya’-like situation (Universal Dissolution). Then Deva Guru

Brihaspati consoled Indra, Brahma and Siva and encouraged them to

face the grim situation, as such eventualities did happen in the past.

The only recourse that Lords Siva and Brahma, accompanied by Indra

and Demi-Gods, had was that in one voice, they made an intense

appeal to Maha Devi Bhagavati, the Eternal Cause of Causes, the very

Original Energy, the Life Force of entire Creation, the Bindu and

Pranava, the Sourcing Fountain of knowledge and above all the

Embodiment of Charity and Forgiveness. Pleased by the most sincere

prayers of Brahma and Siva, ‘Nirguna’ Maha Devi hinted that there

ought to be a cause for the tragedy. In the company of Maha Lakshmi,

once Maha Vishnu laughed by thinking of something. Lakshmi Devi

failed to understand the possible reason as to what Vishnu was so

amused about. Was it a spot on Her face or was it due to another

woman in His desire? Then as Vishnu did not clarify, Lakshmi assumed

‘Tamasic Guna’ and gave a curse to Him saying that His head should

fall off. Thus happened the resultant tragedy despite Her sincere

repentance.

While this tragedy took place, there was a coincidental incident that a

tough Danava of extraordinary cruelty, named Hayagriva or the

Demon with the neck of a horse, resorted to severe ‘Tapas’ (

Meditation) to Maha Bhagavati for thousands of years by following a

strict regime of Sacrifice and unflinching devotion. Maha Devi

appeared before the Rakshasa and granted him a boon that no Power

in the Universe could cause death to him, except by an Extraordinary

Energy in the form similar to his own viz. Hayagriva form alone could

destroy him. Brahma and Siva hastened with the solution to the

present gravest tragedy and instructed Devata’s own Architect,

Visvakarma to do the needful. The Architect killed a horse at once and

fixed its neck to Lord Vishnu’s severed head and thus emerged Lord

Hayagriva.

दशकम् 1 दे वि महीम Devi Mahima

         दशकम् 1

       दे वि महीम

      Devi Mahima

 (This is the first chapter of the book and here the poet tells

us about the greatness of the goddess. The Goddess about

whom, he deals with is Parasakthi(the divine power) . She is the

one who grants to gods, devas, human beings asuras , the

power to act. If she does not give power to them, they would

not be able to do anything..Though I am referring to her as

“she” , the poet clearly brings out the fact, that she is neither,

“she “ nor”he”. This is the summary of Chapter IV of book I

of Devi Bhagwat )

यस्मिविदं यत इदं यवददं यदिात्

उत्तीर्णरूपम् अविपश्यवत यत्समस्तम्

नो दृश्यते च िचसां मनश्च दू रे

यद्भावत चाSSवदमहसे प्रर्मावम तिै।।1।।

yasminnidam yata idam yadidam yadasmaat

     utteernaroopamabhipashyati yatsamastam .

no dri'shyate cha vachasaam manasashcha doore

     yadbhaati chaadimahase pranamaami tasmai .. 1-1..

I salute to all the devas to help me, by removing all obstacles,

to write this adaptation of the famous book, Devi Bhagvatham,

written by Ved Vyaas. This Devi Stuti roopam ‘Devi

Narayaneeyam’ consists of 41 chapters and a total of 480

shlokas.

I am beginning this work by saluting that great enlightened

supreme being(aadi mahas). What is aadi mahas? Mahas means

splendour, light. The 1st illusionary light, aadi mahas. The words

like, brahmam, aatma, that are described in the scriptures, is

     this aadi mahas. The yogis who are deep into meditation

     experience this aadi mahas as a bright light.

     Initially it was this aadi mahas that existed as the one and only

     ultimate truth. This world was formed when the light(aadi

     mahas) scattered. The reason, the doer and the foundation was

     this aadi mahas. We assume a rope to be a snake in dim light.

     The cause, doer and foundation of this accidental snake, is the

     rope. All the time there was no snake only a rope. The snake

     was never present. The illusionary snake disappears as soon as

     light is switched on. There is no reaction on the rope that was

     thought to be the illusory snake. How a rope is thought to be a

     snake, same way the universe is an illusion of the aadi mahas.

     As there is nothing different in the rope from the snake, there is

     nothing that is different in the universe from the aadi mahas.

     A rope and a snake are similar in size. But with respect to size

     the universe and aadi mahas are not similar. The universe is

     only 1/4th of the aadi mahas. The remaining 3 parts operates as

     divinity, is what is said in the purush suktam

     पादो᳚ऽस्य॒ विश्ाा॑ िूतावना॑

                          ॒      । वर॒पादा॑ स्या॒मृतं ा॑ वद॒ वि

     paado'sya vishvaa bhootaani . tripaadasyaamri'tam divi .

     (purush suktam, shloka 3)

     The purusha is greater than all the greatness which can be

     expressed by words. His one part has become all these (visible)

     worlds, and his three parts rest in the immortal world of the

     transcendence.

It is the same thing that has been described in the shloka “यदिात्

       उत्तीर्णरूपम् “(yadasmaat utteernaroopam). Aadi mahas can see

       everything without the help of the sense organs. But, nobody

       can visualize that. Tgat is devoid of any characteristics. Even if

       we make our mind and words clean and good, we cannot reach

that splendour or pleasure(mahas). This supreme pleasure

cannot be imagined by the mind or described in words. The

mantras in the Upanishads describe as the ‘inner eye’ or the

‘mind within a mind’

In this way that which is at the same time unavaible to the mind

and indescribable by words, that aadi mahas which is the

reason for everything and the protector of all, the poet awaits

the blessings of that aadi mahas with devotion. The poet firmly

believes if one has that blessing only then can he do any work.

न स्त्री पुमान् न सु रदै त्यनरादयो न

क्लीबं न िूतमवप कमणगुर्ादयश्च

िूमंस्त्वमेि सदनाद्यविकायणनन्तं

सिं त्वया जगवददं विततं वििावत।।2।।

na stree pumaan na suradaityanaraadayo na

   kleebam na bhootamapi karmagunaadayashcha .

bhoomamstvameva sadanaadyavikaaryanantam

   sarvam tvayaa jagadidam vitatam vibhaati .. 1-2..

2. Oh supreme soul, you are neither woman nor man, neither a

ghost or an eunuch, you are devoid of actions or good

qualities. You have no beginning or end and you have no

results. This entire universe glows under your protection.

‘Bhoomaav’ means the supreme soul. In the previous shloka we

heard a sound called ‘aadi mahas’. The words bhoomaav,

brahmam etc are its synonyms. We cannot say ‘What is’ or ‘how

is’ bhoomaav, but we can say how it is not and what it is not.

This is the famous ‘neti, neti-this is not the truth’ path

according to scriptures. If we can obstruct anything that is

disputable in this visible universe, there will be nothing

undisputable to obstruct. Only if there are Unobstructable and

indisputable things, only then will there be some power in the

argument. If we point to each and every one of them asking ‘is

this brahmam’, then the answer from the vedas will be-‘it is not

this’ ‘not this’. But the vedas will never tell that ‘brahmam is not

this’. ‘this is not brahmam’ is the language of the vedas. A deva,

a man, a lady, an eunuch or an asura or a person devoid of

good characteristics, does not mean brahmam. But at the same

time all of them are part of brahmam. It existed even before the

universe was created-that is, it is limitless. All things created

have a result. Brahmam does not have any result. It does not

get exhausted nor does it get destroyed. It is spread all over the

universe. There is nothing that is not under its control in this

universe. The entire universe is wrapped by it. Ishavasya

Upanishad explains this ‘ishavasyamidam sarvam’ (mantram –

1). The above is the meaning. The all powerful form of devi

described in devi bhagavatham is this brahmam. Devi’s

compassion and influence has been described in this book.

रूपम न तेSवप बहुरूपिृदात्तशस्मिर्

नाट्यं तनोवि नटित् खलु विश्रं गे

ििाण वर् ते सरसनाट्यकलाविलीना

ििा अहो सहृदयााः क्षर्िियस्मन्त।।3।।

roopam na te'pi bahuroopabhri'daattashakti-

   rnaat'yam tanoshi nat'avatkhalu vishvarange .

varshaani te sarasanaat'yakalaavileenaa

   bhaktaa aho sahri'dayaa kshanavannayanti .. 1-3..

3. You do not have a form. But like an actor, and with the help

of a lot of powers, assuming several forms, in this universal

stage(jagath mandapam), you enact different characters. Your

ardent devotees enjoy and get involved in that blissful

enactment of yours. They spend their years in minutes. What a

wonder!

An actor, wears several costumes, and enacts several characters,

in different stages(theatres). Whatever costumes he wears and

whatever character he enacts, an actor will always be an actor. A

change in costumes or in the character does not affect the

actor. An actor sometimes acts as a thief or a murder. But he is

not treated as a criminal by the society. Nor does the sins of

having killed or thieved touch him. Still his fans watch his acting

and enjoy. Sometimes he is praised also. A formless brahmam,

takes up a form and enacts many divine plays. For that he wears

several costumes. The props that help him to enact the different

characters are the different shaktis. The svetashwara Upanishad

explains about these shaktis in the following mantra:

परास्य शक्तिर्विर्वधैव श्रूयिे(parāsya śaktirvividhaiva śrūyate)[sve.up.

chap 6 shloka 8]

अस्य परा शक्तिः - asya parā śaktiḥ - His power is far over all |

एव ववववधा च श्रूयते - eva vividhā ca śrūyate - under a thousand

names only men hear of it

His power is far over all, only men hear of it under a thousand names.

Yes, the shaktis are the props needed by the the supreme soul

for enacting the different roles. According to the props there

will be changes in the act and costumes. In this manner the

formless brahmam adorns various forms. This is called

avatarams. Whatever character the brahmam assumes there is

no change in the basic characteristics of brahmam. The acts of

the actor called brahmam, takes place in the collective stage of

the crores of universes. The fans who enjoy his acts, are his

devotees like the devas, man and asuras. The act is always full

of the 9 emotions(navarasa) [shringarahasyakaruna:

roudraveerabhayanaka:

bibhalsaatbhutashantachyE tyE tyE na varasasmrita:]

Nine emotions are Shringara (love/beauty), Hasya (laughter),

Karuna(sorrow), Raudra (anger), Veera (heroism/courage), Bhayanaka

(terror/fear), Bibhatsa (disgust), Adbutha (surprise/wonder), Shantha

(peace or tranquility).

Those fans-devotees- who enjoy these acts, are not aware of

the passage of time. 1000’s of years pass off in minutes.

रूपानुसारर खलु नाम ततो बुधैस्त्वं

दे िीवत दे ि इवत चावस वनगद्यमाना,

दे व्ां त्वयीयणस उमा कमलाथ िाग् िा

दे िे तु िण्मुख उमापवतर अच्युतो िा।।4।।

roopaanusaari khalu naama tato budhaistvam

   deveeti deva iti chaasi nigadyamaanaa .

devyaam tvayeeryasa umaa kamalaa'tha vaag vaa

   deve tu shanmukha umaapatirachyuto vaa .. 1-4..

4. prayers dedicated to you is according to the forms assumed

by you. Hence, wise people say that you are a devi or a deva.

When you assume the form of devi(goddess) you are known as

uma(Parvati), kamala (Lakshmi) or saraswati etc and also various

other names. When you assume the form of a deva(god) you

are known as shanmukhan, shiva, or Vishnu etc and also various

other names.

Just as brahmam does not have any forms, it does not have any

specific prayers dedicated to it. But when the need arises it

does take a form, as mentioned in the previous shloka. When a

particular form is accepted then a dedicated prayer is also

formed. Brahmam is neither a man nor woman nor an eunuch,

when it assumes a male form then it is called ‘deva’ and when it

assumes a female form it is called ‘devi’-it is very natural; devi

forms are many. According to the forms, prayers are dedicated

to Parvati, Lakshmi, saraswati etc and various other prayers. The

male form of brahmam is also many. According to the male

forms brahmam is also called subramanium, shiva, Vishnu etc.

whatever character brahmam assumes it is brahmam only.

त्वम् ब्रह्म शस्मिरवप धातृरमेशरुद्ै ाः

ब्रह्माण्ड सग्ण पररपालनसंह्रतीश्च

राज्ञीि कारयवस सु भ्रू वनजाज्ञयैि

ििेष्वनन्यशरर्ेिु कृपािती च II5II

tvam brahma shaktirapi dhaatri'ramesharudraih'

   brahmaand'asargaparipaalanasamhri'teeshcha .

raajnyeeva kaarayasi subhru nijaajnyayaiva

   bhakteshvananyasharaneshu kri'paavatee cha .. 1-5..

5. You are Brahma. You are shakti also. Oh beautiful one! (one

with a well shaped eyebrows)! Like a queen you direct brahma,

shiva and Vishnu to create, destroy and maintain, respectively,

this universe. Also, you support your devotees who cannot

depend on others for support.

It was mentioned earlier that brahmam has no form. This

formless brahmam is imagined by devotees of different

religions with various forms. For example, for the vaishnavaites

Vishnu is the brahmam; for the shaivites shiva is the brahmam;

for those who worship shakti it is the shakti-le this for different

people brahmam is different. Like this different religions

assume different gods and goddesses that they like as

brahmam, and pray to them. This is known as ‘saguno-

upasana’.

Devi bhagavatham is the religious book that glorifies the shakti

form of brahmam. This religious book, devi narayaneeyam, is a

follower of this devi bhagavatham. Hence, please understand in

this book, devi narayaneeyam, that, the words brahmam, &

shakti refers to the same shakti form of brahmam.

How brahmam became devi was already explained before. In

this shloka it is explained that brahmam and devi is one and the

same. Brahmam and are not 2 different things. Shakti is the

visible state of brahmam. The invisible state of shakti is

brahmam. The snake that is coiled up in the earth is brahmam;

the snake that comes to bite is shakti; both are same. The

difference is only in the state. It was mentioned in the 3rd shloka

about the different shakti’s. there it was mentioning about the

passive state of the powers. But, the powers mentioned in this

shloka is not about the passive powers, it is the representation.

In the 3rd shloka the powers were the props that help brahmam

to enact the roles. We must try to understand that in this shloka

it is not telling us about those powers.

When brahmam is in a state of visibility, then it became shakti.

This is the powerful form of devi. This supreme powerful actress

of the universe. One can imagine her as a queen, the officials

enforce this-this the tradition of ruling. As per the imagination

of the powerful form of devi, brahma creates this universe,

Vishnu protects it, and rudra destroys it. ‘Subhru’ means one

with a well shaped brow. The devi has no difficulty in getting

the work done by the trimurthis-she just needs to move her

eye-brows. This is the effect of devi. Devi is the one who shows

mercy on devotees. Very few people in this universe have both,

capabilities and compassion. The all powerful form of devi is a

pot full of capability and compassion. Examples of these will be

shown in this religious book.

माता करोवत तनयस्य कृते शुिावन

कमाण वर् तस्य पतने िृश्मेवत दु ाः खम्

िृद्धौ सुखं च ति कमण न, नावप दु ाः खं

 त्वं ह्येि कमणफलदा जगतां विधारी II6II

maataa karoti tanayasya kri'te shubhaani

    karmaani tasya patane bhri'shameti duh'kham .

vri'ddhau sukham cha tava karma na naapi duh'kham

    tvam hyeva karmaphaladaa jagataam vidhaatree .. 1-6..

6. oh mother! For the sake of the sons you do many good

deeds; you feel extreme sorrow when he experiences a downfall

in his life; at the same time you also feel extremly happy when

he experiences success in his life. You are devoid of any duties

and sadness; you are the only one who protects and directs this

universe, and distributes the rewards for the deeds done.

The all powerful form of devi creates, maintains and annihilates

the universe with the help of the trimurthis. In this sense we can

say that all living things are devi’s children-and devi is the

mother. What is the difference between the other mothers and

devi? I will tell. Other mothers for the benefit of their chidren’s

future do a lot of good deeds. When the children suffer the

mothers feel very sad, at the same time when the children

succeed they feel very happy. These mothers and children are

depended on their deeds, they are tied down by the result of

the deeds done by them in their previous birth. Hence they will

experience sadness and happiness. Devi in the form of mother

is not dependent on past deeds; in fact she is independent of

the deeds done. Devi is not tied down by the results of her

deeds. All living creatures experience the result of their past

deeds due to devi. Hence, those who crave for happiness

should perform good actions and pray to devi.

सिणर ििणवस दयामत एि िृष्ट्ट्या

वसिाः सुबीज इि िृस्मद्धमुपैवत ििाः

दु बीजिद् व्रजवत नाशमिि एि

त्वं वनर्णर्ा न वििमा न च लोकमाताः II7II

sarvatra varshasi dayaamata eva vri'sht'yaa

   siktah' subeeja iva vri'ddhimupaiti bhaktah' .

durbeejavadvrajati naashamabhakta eva

   tvam nirghri'naa na vishamaa na cha lokamaatah' .. 1-7..

7.You shower mercy everywhere. Just like how a good seed

sprouts when it rains, similarly, your devotees also experience

success because of your merciful showers; a non devotee gets

destroyed just as how a bad seed gets destroyed; definite. Oh

mother of the universe, you are not bereft of compassion, you

are also unbiased.

It was mentioned earlier that devi was compassionate. Then

why is it that some are not able to experience her blessings?

Why happiness and sadness are not experienced in the same by

everyone? Is devi biased? Or is it because she is not

compassionate? This shloka gives the answers to the above

questions.

When it rains, some seeds sprout whereas some seeds rot. Here

iit is very clear that the rain is unbiased. Good seeds grow when

they get rain. Bad seeds rot. The rain is common to both type of

seeds. It is the good and bad cells present in the seeds that

cause the growth and failure of sprouting of a seed. Devi is the

universal mother; all living things are her children. Devi’s

compassionate shower falls on everyone the same way. Those

living things who pray to devi and are always shielded by devi

experience her showers of blessings. Those who do not take her

shelter do not experience this.

It is not that devi is not compassionate, she is also unbiased. In

order to experience devi’s blessings one has to take the shelter

of devi, pray to devi. So, living things should be like the good

seed to grow with the blessings showered by devi. Wise

humans should realise this point and do good deeds. Should

take the shelter of devi with all soul.

सिोपरीश्रर वििावत सुधासमुद्-

स्तन्मध्यताः पररिृते विविधैाः सुदुगगाः

छरावयते वरजगतां ििती मर्द्वीपाख्ये

वशिे वनजपदे हसीताननाSSस्ते II8II

sarvopareeshvari vibhaati sudhaasamudra-

   stanmadhyatah' parivri'te vividhaih' sudurgaih' .

chhatraayite trijagataam bhavatee manidvee-

   paakhye shive nijapade hasitaananaa''ste .. 1-8..

8. oh! Eeshwari!, the ocean of nectar shines above everything.

Hey Parvathi! You sit in the middle of your residence, called

manidweepa, with a soft smile on your face, surrounded by

many beautiful forts, sheltering the 3 worlds like an umbrella.

It is mentioned in devi bhagavatham that devi’s place of

residence is manidweepam. The perfect place for vaishnavaites

is vaikunta, for shaivites it is kailasha, for devotees of radha-

krishna it is goloka. Similarly, for shakti devotees it is

manidweepa. This world is outside the universe. The

chintamanigriha is inside 18 strong and beautiful fortresses.

That is where devi is present. The world of manidweepam is

situated in the middle of the ocean of nectar.

To know more about the mani dweepam check chapter 39 of

this book. Devi is all powerful and is in a very auscipious form.

यस्ते पुमानविदधावत महत्त्वमुच्चैर्

यो नाम गायवत श्रृ र्ोवत च ते विलज्जाः

यश्चाSSतनोवत िृशमात्मवनिेदनं ते

स स्वान्यर्ावन विधु नोवत यथा तमोSकणाः II9II

yaste pumaanabhidadhaati mahattvamuchchai-

   ryo naama gaayati shri'noti cha te vilajjah' .

yashchaatanoti bhri'shamaatmanivedanam te

   sa svaanyaghaani vidhunoti yathaa tamo'rkah' .. 1-9..

9. Anybody who describes your greatness in a loud voice, who

without any sense of shyness hears and sings your name,

whoever offers himself totally before you, he(one who

observes devotion) will have his sins destroyed, like how the

sun removes the darkness.

It has been mentioned earlier that that devi is compassionate

and unbiased. This shloka explains the method to please devi

and hence destroy the sins committed by one. Repeatedly talk

about devi’s glories; hear devi’s prayers; praise devi’s prayers;

give oneself up in front of devi with devotion. Whoever

observes all the above things they will be able to destroy their

sins. When the sun rises darkness gets shifted on its own. In the

same way with the help of devotion to devi all the sins will get

destroyed.

Hearing, praising, remembering, service at the lords feet,

worshipping(archanam), salutation(vandanam),

service(daasyam), and offering oneself to a diety(aatmanivedan)

are the 9 different means of devotion that is given in bhagavath

gita. Amongst all the final path is surrendering oneself to the

almighty. It means surrendering in front of your favourite deity.

Then it becomes the duty of that favourite deity to protect that

devotee- in short the devotee is protected.

त्वां वनगुणर्ां च सगुर्ां च पुमान् विरिो

जानावत वकविदवप नो विियेिु सिाः

ज्ञेया िि त्ववमह मे िितापहस्मिम्

िस्मिं ददस्व िरदे पररपावह मां त्वम् II10II

tvaam nirgunaam cha sagunaam cha pumaan virakto

   jaanaati kinchidapi no vishayeshu saktah' .

nyeyaa bhava tvamiha me bhavataapahantreem

   bhaktim dadasva varade paripaahi maam tvam .. 1-10.

10.Those men who are detached from the pleasures of senses,

recognize you as one with and without qualities, whereas those

who are attached are not able to understand you at all. I wish to

understand you here and now. Oh Goddess! who destroys

sorrow of this world, grant me devotion to you and Oh

goddess! who grants boons, please protect me.

It was mentioned in the 5th shloka about the all-powerful form

of devi. Here, the sound form of devi that is visible in the

brahma, that is mentioned here. The quality-less(nirgunna) devi

has no form. The devi with a definite form is quality-

full(sagunna). The wise devotees who are detached from the

pleasures of the sense organs, see devi as both nirgunna and

sagunna. Whereas who are attached to the pleasures provided

by the sense organs do not know anything about devi. He

shows no interest in knowing about it. Even if somebody is

ready to explain, he shows no interest in listening to him. Only

people who have no attachments can understand devi.

The poet wishes that he know more about devi. Only devotees

can know about devi. So, the poet requests devi to convert him

into a devotee. Only if one prays to devi with devotion will they

be free from the sorrows of this world. The poet also knows

that devi is a granter of boons. That is why he is praying to devi.

The poet prays to devi to protect him from all situations.

The 1st chapter describes the glories of devi. Devi is none other

than the brahman mentioned in the vedantic scriptures. The

primary cause of devi, compassion, unbiasedness, her

headquarters, her habit of granting boons, have been described

here.

Thus ends the 1st chapter