The Devi Mahatmya

Canto 1 (Mārkaṇḍeya Purāṇa, Canto 81)

2Hear about his birth, as I tell it at full length, how by reason of the authority of the Great Illusion J that illustrious * “ Principal,” “chief.” f Bamaya-bandhunah ; or “ bound for a season.” J Maha-mayd. 59 466 son of the Sun, Savarni. became the king of the eighth manv-antara.

3In times ago in the Svaroc'isha period, a king named Su- ratha, sprung of the race of C'aitra, reigned over the whole

4earth. And while he guarded his subjects duly as if they U'ere his own children, there arose hostile kings, who did

5not destroy the Kolas.* He the bearer of a very powerful sceptre had war with them, and was defeated iu 'war by them, inferior though they were, those non-destroyers of the

6Kolas. Then coming to his own city he reigned as king over his own country. That illnstiious king was attacked then by

7those powerful enemies. His powerful and corrupt ministers, who were evil-disposed to a weak person, thereupon robbed

8him of treasury and army even there in his own city. Hence the king deprived of his sovereignty departed alone on horse-

9back to a dense forest under the pretence of hunting. There he saw the hermitage of the noble dvija Medlias, inhabited by wild animals which were peaceful, graced by the muni’s

10disciples; and he dwelt there some time, honoured by the muui. And roaming hither and thither in that fine hermi-

11tage of the muni, he fell into thought there then, his mind being distraught by selfishness, egotistical — “Lost indeed is the city which I guarded formerly. Whether it is guarded rigliteonsly or not by those my servants of wicked conduct,

12I know not. My chief war-elephant, always ardent, has passed into the power of my foes ; what pleasures will he obtain P

13They who were my constant followers now assuredly pay

14court to other kings with favour, riches and food. The treasure which I amassed with great difficulty will go to waste through those men, addicted to unbecoming expendi-

15ture, who are squandering it continually.” These and other matters the king thought of continually. * Koldvidhvamsmuh. Tin's is an adjective in the nom. plural, agreeing with bhupdh, aud not a gen. case j and it is also a single compound, as appears from the next verse. Besides various fanciful explanations, the commentator renders kola as tukaia, and the whole word as “Yavanas.” It seems plain that the Kolas mean aboriginal raoes, the Kols, and the whole word dentes some enemies who were iu allianoe with the Kolas. KING SU-RATHA AND THE DESOLATE VAISTA. 467 Near the brahman’s hermitage there he saw a solitary

16vaisya, and asked him, “ Ho ! who art thou ? and what is the reason of thy coming here P Why appearest thou as if full

17of sorrow, as if afflicted in mind ? ” Hearing this speech of the king, which was uttered in friendly mood, the vaisya, IS bowing respectfully, replied to the king, “I am a vaisya, Samadlii by name, born in a family of wealthy folk , aad have been cast out by my sons and wife, who are wicked through

19greed for wealth. And bereft of riches, wife and sons, taking my wealth I have come to the forest, unhappy and cast out

20by my trusted kinsmen. In this state I know not what is the behaviour of my sons as regards prosperity or adversitv,

21nor of my family nor of my wife. Here I dwell. Is welfare theirs at home now or ill-luck ? How are they ? Are my sons living good or evil lives ? ” The king spoke :

22Why dost thou, Sir, fix thy mental affection on those covetous folk, thy sons, wife and others, who have cast thee out from thy wealth ? The vaisya spoke :

23This very thought has occurred to me, just as thou hast uttered it, Sir. What can I do ? My mind does not enter-

24tain implacability ; and my mind, which bears affection as of a master to his family, is affectionate to those very persons, who have abandoned affection for a father and driven me

25out in their greed for riches. I do not comprehend, although I know it, O high-minded Sir, how it is that the mind is prone

26to love even towards worthless kinsmen. On their account mv sighs floio and distress of mind arises. What can I do since my mind is not relentless to those unloving relatives ? Markandeya spoke :

27Thereupon they both, the vaisya named Samadhi and the 2S noble king approached the muni, 0 brahman, and having both observed the etiquette worthy of him, as was proper, they sat down and held various discourse, the vaisya and the king. 468 The king spoke :

29Adorable Sir ! I desire to ask thee one thing ; tell me that ; since it tends to afflict my mind without producing submis-

30siveness of my intellect. I have a selfish feeling for my kingdom, ei en with regard to all the requisites of regal administration, although I know what it is, yet like one who £1 is ignorant ; how is this, O est of munis ? And this man has beer, set at nought and east off by his children, wife and servants ; and when forsaken by his family he is nevertheless

32exceedingly full of affection towards them. Thus he and I also are both excessively unhappy ; our minds are drawn by selfish thoughts to this matter, even though we perceive the

33faults in it. How happens this then, illustrious Sir, that we are deluded although aware of it, and that this state of delu- sion besets me and him, who are each blind in respect of discrimination ? The rishi spoke :

34Every animal has this knowledge in objects cognizable by the senses and an object of sense reaches it thus in divers ways,

35illustrious Sir ! Some living beings are blind by day, and others are blind at night ; some living beings can see equally

36well by day and at night. Mankind know what is true, but not they alone indeed, because cattle, birds, wild animals

37and other creatures all certainly' know it ; and men have * the same knowledge w kick those wild animals and birds have, and equally both wild animals and birds have the other know-

38ledge which those men have. Though they have such know- ledge, look at these birds, which, though distressed by hunger themselves, are yet because of that same delusion assiduous in

39dropping grains into the beaks of their young ones. Human beings are full of longings towards their children, 0 hero ; do they not pass from greed for self unto mutual benefaction ; + * The Bombay edition reads na instead of c a, “ men have not the same knowledge, &e.” t This is very noteworthy. The altruistic virtues are here said to have been evolved out of the parental virtues. wasa-m/ta, the goddess great jr.r.rsioM. 403

40dost thou not perceive this ? Nevertheless they are hurled into the whirlpool of selfishness which is the pit of delusion ; through the power of the Great Illusion* they make worldly

41existence permanent. f Slarvel not then at this. This is the contemplation- sleep of the loid of the world, and the Gieat -Illusion that comes from Hari ; by it the world is completely

42deluded. Verily she, the adorable goddess, Great Illusion, forcibly drawing the minds even of those who know, presents

43them to delusion. By her is created this whole uuiversel both moveable and immoveable ; she it is who when propitious bestows boons on men with a view to their final emancipation,

44She is Knowledge supreme ; she is the eternal cause of final emancipation, and the cause of the bondage of worldly existence ; she indeed is the queen over all lords. The king spoke :

45Adorable Sir ! Who then is that goddess whom thou stylest Maha-maya ? How was she born, .aid what is her sphere of

46action, 0 brahman ? And what is her disposition, and what is her nature, and whence did she originate, the goddess — all that I wish to hear from thee, 0 thou most learned in sacred knowledge ! The rishi spoke :

47She exists eternally, embodied as the world. By her this universe was stretched forth. Nevertheless her origin is in 4S many ways ; hear it from me. When she reveals herself in order to accomplish the purposes of the gods, it is then said in the world that she is born ; she is also named the

49Eternal One.J While the adorable lord Vishnu, stretching S'esha out, wooed the sleep of contemplation at the end of the kalpa, when the universe was converted into absolute

50ocean, then two terrible Asuras named Madhu and Kaitabka,§ * Maha-maya. t For Sam^dia-bthiti-idrtnah the Bombay edition reads Samsdra-sihiti- kdnna, “ they are hurled, Ac., through the power of the Great Illusion which makes worldly existence permanent.” J Nttyd. § See Hari-Tamla, ecii. 13362-SI. 470 springing from the root of Vishnu’s ear, sought to slay

51Brahma. Brahma the Praja-pati stood ou the lotus that grew from Vi. -hull’s navel ; and seeing those two fierce Asuras

52aud sleeping Janardana, and standing with heart solely thereon intent, in order to awaken Hari, extolled that Sleep of cou-

53templa lion which had made its dwelling in Haii’s eyes — the lord of splendour e-vtolled Vishnu’s Sleep, which is Queen of the universe, the supporter of the world, the cause of permanence and dissolution, full of reverence, incomparable.* * * § Brahma spoke :

54Thou art Svaha, thou art Svadha ; thou indeed art Vashat- kara, thou hast sound for thy soul ; f thou art the nectar of the gods, the two eternal letters,;}; thou existest having

55the three-fold matrrs for thy soul ; § thou existest half a matra in duration yet eternal ; thou indeed canst not be uttered specifically ; thou art || the Savitri, V thou art the

56divine mother** sublime. By thee indeed everything is main- tained, by thee this world is created, by thee ft it is pro- tected, 0 goddess! and thou dost always consume it at the

57end. At its emanation thou didst take the form of creatiom and in protecting it thou hast the form of permanence, and at the end of this world thou wilt have the form of con-

58traction, 0 thou who containest the world ! Thou art the * The Bombay edition introduces staum i and some changes in the second line, and reads this verse as the beginning cf Brahma's invocation. + Or, thou hast heaven for thy soul,” svardtmtkd. The meaning “ sound ” seems preferable, as it agrees with the rest of the verse. } Om ? The commentary oveiiooks this expression, akshare nitye. § “ The three prosodial measures.” The expression tridhdmdtrdtmikd, is also divided by the commentator into tri-dhamd trdtmika, “ thou hast the three mansions, (i.e, the three worlds, the three Vedas, the three chief deities, &c.}, tUr.n hast the preserver (Vishnu) for thy soul.” | For so tram the Bombay edition reads sandhyd, “ the twilight.” The Gayatri verse. ** For deli jun mi the Bombay edition reads J'eda-janant, “ the Veda.” ft For tvtiyeUit read tvayaitat. the mother of ope to maiia-jia'ya. 471 Great Knowledge, the Great Illusion, the Great Vigour, the Great Memory, and the Great Delusion,* the Lady, the Great

59Goddess, the Great Demon. f And thou ait the original source % of the universe, the exciting cause of the three qualities ; thou art the Night of the world’s destruction, the

60Great Night, and the Night of delusion, terrible ! Thou art Good Fortune, thou art Queen, thou art Modesty ; thou art Intelligence characterized by perception ; thou art Shame, Nourishment, and Contentment, Tranquillity and Patience

61also. Thou art terrible, armed with sword, with spear, with club, and with discus, with conch, with bow, and having as

62weapons arrows, slings § and an iron mace. Thou art gentle, yea more than gentle, exceedingly beautiful to those who are wholly gentle ; thou art indeed beyond the highest and the

63lowest, Queen supreme! And whatever or wherever a thing is, whether good or bad, thou art the energy which all that possesses, 0 thou who art Uie soul of everything. Can I

54extol thee more than this ? || By thee, who art such, he indeed, who created the world, who protects the world, who consumes the world, is brought under the dominion of sleep.

65Who is able here to extol thee ? Since Vishnu, I and S'iva have been made by tliee to assume bodies, who then may be

66powerful enough to extol tliee ? Being such, do thou, O goddess, lauded thus, bewitch these two unassailable Asuras,

67Madhu and Kaitabha, with thy exalted powers, and let the imperishable master of the world be lightly brought back to consciousness, and let him rouse up his intelligence to slay these two great Asuras ! * Or rather, “thou hast the great delusion,” Mahd-mol'.d. f Mahdsuit. The Bombay edition roads Hahehari, “ the Great Queen.” J Prakriti. § Bhuiundi. After explaining this word as a contraction of bhuja-sateu- mundi, “she who cuts off enemies with her arms,” the commentator says it — go-phanikd, “a sling.” The dictionary says it is “a kind of weapon (perhaps a kind of fire-arms). |l if a yd as in the Bombay edition is preferable to tadd. For gajatpatatti read jagat paty atti aceoi ding to the Bombay edition ; see verse 5G. 472 ! The rishi spoke : jp8 Then the goddess of darkness, extolled thus by the Creator there in order to awaken Vishnu to slay Madhu and Kaitabha,

69issued forth from his eyes, mouth, nose, arms and heart and breast, and stood in the sight of Bralima whose birth ia

70inscrutable; and Janardana, master of the world, being quitted by her, rose up from his couch in the universal ocean ;

71and he saw those two then, Madhu and Kaitablia, evil of soul, excelling in heroism and prowess, red-eyed through anger,

72.fully prepared to devour Brahma. Thereupon the adorable lord Hari rose up and fought with those two, striking them.

73with his arms, for five thousands of years. And they, exceed- ingly frenzied with their power, deluded by the Great Illu- sion, exclaimed to Kesava, “ Choose a boon from us ! ” The god spoke :

74Be ye both now content with me ; ye must both be slain by me ! What need is there of any other boon here ? Thus much indeed is my choice. The rishi spoke :

75Gazing then at the entire world which was nothing but water, those two, who had been thus tricked, spoke to the adorable lotus-eyed god, — “ Slay us where the earth is not overwhelmed with water.” * The rishi spoke :

76“ Be it so ” said the adorable wielder of the conch, discus and club, and cutting f them with his discus clove them both asuuder, heads and buttocks.

77Thus was she born ulien praised by Brahma himself. Kow listen again, I tell thee of this goddess’ majesty. * The Bombay edition makes this sentence the second line of a new verse and reads us the first line of it — Piitau avas tara juddheua ildrjhyas team mritynf diayofi. *' We are pleased at the battle with thee ; thou art worthy of praise as Death to us ! ” t For iritt’d read hrrftva? VICTORY OF THE A SURAS OVER THE GODS. 473

Canto 2 (Mārkaṇḍeya Purāṇa, Canto 82)

2and Indra lord of the gods ; in it the army of the gods was vanquished by the Asuras who excelled in vabur, and the Asnra Mahisha after conquering all the gods became the

3Indra. Then the vanquished gods, placing the Praja-pati Brahma at their lie id, went where abode Siva and Vishnu.

4The thirty gods described to them accurately what had happened, the full story of the gods’ discomfiture which

5had been wrought by the Asura Mahisha, — “ He, Mahisha, in his own person domineers over the jurisdictions of the Sun, Indra, Agni, Vayu and the Moon, of Yama and Varuna

6and of the other gods. Cast out by that evil-souled Mahisha from Svarga all the hosts of the gods wander on the earth

7like mortals. It has note been related to you both, all that has been wrought by the foe of the Immortals, and we have sought you both as a refuge ; let his destruction be devised ! ”

8Having thus heard the words of the gods, Vishnu was wroth and S’iva also; both their faces became furrowed with

9frowns. Then issued forth great energy t from the mouth of Vishnu who was full of intense anger, and from the

10mouths of Brahma and S'iva ; and from the bodies of Indra * For Davasuram read Devdturam. 60 t Tejas. 474 and the other gods went forth a very great energy ; and it

11all amalgamated. The gods beheld the mass of intense energy there like a burning mountain, pervading the other

12regions of the sky with its blaze; and that nnpaiallelcd energy bom of the bodies of all the gods, which pervaded the three worlds with its light, gathering into one became

13a female. By what was S'iva's energy her face was deve- loped, and by Yana’s energy grew her hair, and her arms

14by Vishnu’s en ergy, by the Moon’s her twin breasts ; and her waist came into being by Indra’s energy, and by Varuna’s

15her legs and thighs, by the Earth’s energy her hips, by Brahma’s energy her feet, her toes by the Sun’s energy, and by the Vasus’ ea rgy her hands and fingers, and by Kuvera’s

16her nose ; aud her teeth grew by the Praja-pati’s energy,

17and three eyes were developed by Agni’s energy ; and her eyebrows were the energy of the two twilights, and her ears Vayn’s energy ; and the coming into being of the energies of the other gods became the auspicious goddess

18Then gazing at her, who had sprung from the combined energies of all the gods, the Immortals who were afflicted by

19Mahisha felt a keen joy.* The bearer of the bon- Pinaka drawing a trident forth from his own trident gave it to her ; and Krishna gave a discus pulling it out of his own discus;

20and Vanina gate her a couch, Again spear, Mriruta gave a

21how and a quiver filled with arrows. f Indra lord of the Immortals gave a thunder-bolt pulling it out of his own thunder-bolt ; the Thousand-eyed gave her a bell from his

22elephant Airavata. Yuma gave a rod from his own rod of Pate, and the lord of the waters a noose; and the Praja-pati gave her a necklace of beads, Brahma an earthen water-pot ;

23the Sun bestowed his own rays on all the pores of her skin, and Destiny X gave her a sword and a spotless shield ; * The Bombay edition inserts a verse here. “ Then the gods gave her also their own several weapons ; wishing for victory ihey shouted aloud to the victorious ywhless ‘ Conquer ! conquer ! ’ ” t For erinn-yitntc read i w i>ni-pui‘ua ' l Ur T line, Kdla, ORIGIN OF THE GODDESS C'ANDIKi. 475

24and the Ocean of milk a spotless necklace of pearls and also a pair of undecaying garments. And a celestial crest-jewel, a

25pair of ear-rings, and bracelets, and a brilliant half-moon ornament, and armlets over all her arms, and also a pair of

26bright anclets, a necklet of the finest make, and rings and gems on all her fingers — these Visva-karman gave to her, and

27also a brightly poli.sln-d axe, weapons of many shapes and also armour that could not be pierced. And Ocean gave her a

28garland of fadeless lotus-flowers for her head and another for her breast, and a very brilliant lotus-flower besides. Himavat

29gave her a lion to ride on and gems of various kinds. Kuvera gave a drinking cup full of wine. And S'esha, the lord of all

30the serpents, who supports this earth, gave her a serpent- necklace adorned with large gems. Honoured by other gods

31also with gifts of ornaments* and weapons, the goddess uttered a loud roar blended with a horse-laugh again and again. The whole welkin was filled with her terrible roar.

32By that penetrating and exceedingly great roar a great echo

33arose, all the worlds shook and the seas trembled, the earth quaked and all the mountains moved. And “Conquer thou ! ” exclaimed the gods with joy to her who ro le on the lion

34and the munis extolled her as they bowed their bodies in faith. Seeing all the three worlds greatly agitated, the foes of the

35Immortals uniting all their armies rose up together, with up- lifted weapons. “Hal what is this?” exclaimed the Asura

36Maliisha in wrath, and rushed surrounded by all the Asuras towards that roar Then lie saw the goddess, peivading the

37three worlds f with her light, causing the earth to bow at the touch of her feet, grazing the firmament with her crest, shaking the whole of Patala with the twang of her bow-string,

38standing pervading the sky all around with her thousand arms. Then began a battle between the goddess and the * For bhashanair read bhushanair. f For vydptn-lol'a-ttayam read vydptadolca-traydm, with the Bombay edition; otherwise this word, read as a neater norm, separates devim from the feminine adjectives which follow. 476

39enemies of tbe gods, in which every region of the shy was illumined with the weapons and arms hurled in abundance. And the Asnra Alahislia's general, the great Asura named

40C'ikshura, fought with her ; and the Asnrn C'aniaia attended by his cavalry fought along with others. The great Asura.

41named Udag'a with six myriads of chariots fvntjlit ; and hiaha-banu with ;i tlioti-.ind rnytiads gave battle : and the

42great Asura Asi-loman w itli fifty niillions : with six hundred myriads Vaskala fooeht in the battle; Ugru-darsana * with

43many troops of times imU of eh [ hunts tint! horses, and sur- rounded viih ten million chariots fought in that battle; and

44the Asm a named Villain tonglit in the battle there, surround- ed with fifty myriads of niytiads of chariots. And other

45great Asuras in myriads, sm rounded with chariots, elephants and horses, fought with the goddess in that battle thete. Now

46the Asura Mahisha was sin rounded w ith thousands of ten million times ten millions of chariots and elephants and hoises in the buttle there. With iron maces and javelins, with spears

47and clubs, with swords, with axes and halberds they fought in the battle against the goddess. And some hurled spears,

48and others noose®, but they assailed the goddess with blows front their swords in order to slay her. And then the goddess C'undika clove, as it were in merest

49play, tho-e weapons and rums by niinimr forth her own weapons and arms. The goddess bit rayed no exertion in her

50countenance, while the gods and rishis were praising her. The queenly goddess hurled her weapons and arms at the Asuras’ bodies. The lion aiso that bore the goddess, enraged and

51with ruffled mane, striked among the armies of Asuras, like fire through the foiesta. And the deep breaths, which

52Ambikii lighting in the battle breathed forth, came into real being at once as troops by hundreds and thousands. These fought with axes, with javelins, and swords and halberds,

53destroying the Asura bands, being invigorated by the god- * Instead of n.<, ei d> ifoh I take the reading of the Bombay edition Cnra- 'lanannh as a pif-per n.,me. r ihe Calcutta text contains no name as a nomi- native in this lme or ti next. THE GODDESS SLAUGHTERS THE ASURA ARMIES. 477 dess’ energy. And of these bands fume raised a din with

54large dmms, and others with conehs, and other* * * § besides with drums, in that great battle-festival. Then the goddess with

55her ti ident, her club, with showers of spears, and with her sword and other weapons slaughtered the great As urns in

56hundred*, and laid others low who were ben itched with the ringing of her hell ; and binding other Asuras with her noose dragged them on the ground. And othets again, cloven in

57twain by sharp slashes of her sword n,ul crushed '' by blows with her mace, lie on the ground ; and some grievously

58battered by her club vomited forth blood. Some were felled to the ground, pierced in the breast by her trident. Some being closely massed together were cut in pieces t by the

59torreut of her airows in the battle-lield. Following the manner of an army.J the afHicters of the thirty </od-gave up the ghost ; some with their arms cut off. and otheic with severed

60necks ; their heads fell from others, others were torn asunder in the middle; ai 1 other great A-uras fell to the earth with

61legs clean cut off ; some were cloven by the goddess into two parts, with a single arm and eye and foot to each part ; and others fell and rose again, although with head cut off.

62Headless corpses, still grasping the linest weapons, fought with the goddess : and others danced there in the battle, keeping time to the stiains of the music d instruments.

63Corpses, with heals severed, still held swotds and spears and lances § in their hands ; and other great Asuras were shouting

64to the goddess, 1 Stand ' stand 1" j| With the piostrate chariots, elephants and hot -..- and Amu as the earth became impassible * Vi-pothtln ; i -i-pti/lt i- nut >n the dictionary. f For i ritoh read LrOt ih ’ % Sen<innl;d>in'th ; hut t l.e commentator translates it, '• fiylstioer in the rear of the arniv.” The Bombay edition reads suiuinuk'ii ne/t, • who resem- bled mountains.'’ § For ii-l-h read rto'ti. ! The I3o.nl.ay edit. on adds n line to ibis verse, “ while frem rh-ir mane led limbs ihiiced streams of hiood (> itdlui mjho-Li.'ipt'hij.'liJ in that appalling battle.'’ 478

Canto 3 (Mārkaṇḍeya Purāṇa, Canto 83)

65where that great battle took place. And large rivers formed of torrents of blood straightway flowed along there amidst the armies of Asuras, aud among the elephants, Asnras and horses.

66Thus Ambika brought that great army of the Asuras to utter destruction in a moment, even as fire utterly consumes

67a huge pile of grass and timber. And the lion, with quivering mane, stalked on roaring aloud.* * * § While he prowled + as it were for lives out of the bodies of the foes of the Immortals,

68the battle was feught there between those troops of the goddess and the Asuras, so that the gods in heaven sending down showers of flowers gratified J her.§ Canto LXXXIII. 3 The TJeri-nidh'ihnya. The slaying of the Asura Mahisha. The description of the battle is continued — The goddess slew the Asura chiefs in single combat and finally the Asura Mahisha. The rishi spoke :

1Now the great Asura, the geneial C'ikshura, seeing that army being slaughtered, advanced in wrath to fight with

2Ambika. The Asura rained a shower of arrows on the god- dess in the battle, as a cloud deluges mount Meru’s summit

3with a shower of rain. The goddess, cutting asunder the masses of his arrows then as it were in play, smote his horses

4with her arrows and their charioteer ; and split his bow forth- with and his banner raised high aloft; and with swift * The Bombay edition repeats here the second line of verse 50. f Fi-c'invati, the loc. case, with st mhe understood, t Or “ landed,” according to another reading. § For eshdm read enam. THE GODDESS SLAYS THE ASITRA CHIEFS. 479 missiles pierced his limbs as he stood with shattered bow.

6His bow shattered, his chariot useless, his horses killed, his charioteer slain, the Asura armed with sword and shield

6rushed at the goddess. With the utmost celerity he smote the lion on the head with his sharp-edged sword, and struck

7the goddess also on her left arm. His sword shivered to pieces as it touched her arm (0 prince). Thereon red-eyed

8with anger, he grasped his pike, and he, the great Asura, flung it at Bhadra-kali, as it were the Sun’s orb blazing

9brightly with its splendour from out the sky. Seeing that pike falling on her, the goddess hurled her pike, and it shattered that pike into a hundred fragments and the great Asui’a also.

10When he, Mahisha’s very valiant general, was slain, C'amai-a, the afflicter of the thirty gods, advanced mounted 1L on an elephant ; and he also hurled his spear at t he goddess. Down to the ground Ambika quickly struck it, assailed with

12a contemptuous hoot and rendered lustre-less. Seeing his spear broken and fallen, C'amara filled with rage flung a pike;

13and that she split with her arrows. Then the lion leaping up fastened on to the hollow of the elephant’s forehead, and fought in close combat aloft with that foe of the thirty gods ;

14but both then fell, as they' were fighting, from the elephant to the ground. They fought closely locked together with

15most terrible blows. Then quickly springing up to the sky, and descending, the lion severed C'amara’s head with a blow from his paw.

16And Udagra was slain in battle by the goddess with stones, trees and other things, and Karala also was stricken down

17by her teeth and fists and feet.* And the goddess enraged ground Ud-dbata to powder with blows from her ciub ; and hilled Vaskala with a dart, Tamra and Andhaka with arrows.

18And the supreme three-eyed goddess slew Ugrasya and Ugra-

19virya and Maha-hanu also with her trident. With her sword she struck Yidala’s head clean down from his body. She » Danta-mushti-talais ; or, according to the commentator^vrith the lower parte of her ivory sword-hilt.” 480 despatched both Dur-dhara at.d Dur-mtikha to Yama’s abode with her arrows.*

20Now, as his army was being thus destroyed utterly, the Asura Mahisha in his own buffalo-shape terrified her troops.

21Some he laid low by a blow from his muzzle, and others by stumping with his hooves, and others because they were lashed

22with his tail and gashed with his horns, and others again by his impetuous rush, his bellowing and his wheeling career, and others by the blast of his breath — thus he laid them low

23on the face of the earth. Having laid low the van of her army, the Asura rushed to attack the great goddess’ lion.

24Thereat Ambika displayed her wrath. And he, great in valour, pounding the surface of the earth with his hooves in his rage, tossed the mountains aloft f with his horns and

25bellowed. Crushed by his impetuous wheelings the earth crumbled to pieces ; and the sea lashed by his tail overflowed

26in every direction; and the clouds pierced by his swaying horns were rent to fragments ; mountains fell in hundreds from the sky, being cast down by the blast of his breath.

27C'andika looked on the great Asura, as swollen with rage he rushed on, and gave a way to her wrath then in order to slay

28him. She flung her noose full over him, and bound the great Asura fast. And he quitted his buffalo shape when held

29bound in the great battle, and then became a lion suddenly. While Ambika is cutting off his head he took the appearance

30of a man with scymitar in hand. Straightway the goddess with her arrows swiftly pierced the man together with his scvmitar and shield. Then he became a huge elephant, and

31tugged at her great lion with his trunk and roared, but the goddess cut off his trunk with her sword as he made his tugs. * The Bombay edition inserts four lines here. “ And she, who is the Night of Fate, laid Kala low with her rod of Fate. She belaboured Ugra-darsana with very fierce blows from her scymitar. She clove Asi-loman indeed "with her sword in the battle-festival. Her troops, her lion and the goddess herself rai*ed aloud the battle-cry of victory along with those battle- festivals.” T Uc'caxA. which the Bombay edition reads, is preferable to uc'c'an ,- 11 high mountains. >» THE GODDESS SLATS THE ASURA MAHISHA. 481

32Next the great Asora assumed his buffalo shape again, and so shook the three worlds with all that is moveable and im-

33moveable therein. Enraged thereat C'andika, the mother of the world, quaffed a sublime beverage again and again,* and

34laughed as her eyes gleamed ruddy. And the Asura roared out, puffed up with his strength and valour and frenzy, and

35hurled mountains against C'andika with his horns. And she, shivering to atoms with showers of arrows those mountains that he h«rled, spoke to him in confused words, while her mouth was rendered ruddier by the mead that she had drunk. The goddess spoke :

36Roar, roar on thy brief moment, O fool, the while I quaff this mead ! The gods shall soon roar, when 1 shall slay thee even here.

37Exclaiming thus she leaped upwards and sat herself on that great Asura, and kicked him on the neck with her foot and

38struck him with her spear. And thereupon he, being assailed by her foot, half issued forth f from his own mouth in sooth,

39being completely encompassed by the goddess’ valour. That great Asura being thus- attacked half issued forth indeed. The goddess struck off his head with her great sword and laid him low. J

40Then perished all that Daitya army with great lamentation. And all the hosts of the gods rose to the highest exultation.

41The gods and the great heavenly rishis poured forth praises to the goddess, the Gandharva chiefs burst into song and the bevies of Apsarases into dances. * See canfco Ixxxii, verse 29 . t For evdti fche Bombay edition reads evdbiil. I The Bombay edition inserts two verses here. “ Thus the Asura named Mahisha was destioyed by the goddess along with ids army and his bands of friends, after he had bewitched the three worlds. When Mahisha was slain, all created things in the three worlds then uttered the shout ‘ Conquer thou ! ’ along with gods* and As liras and 111011/* 61 482

Canto 4 (Mārkaṇḍeya Purāṇa, Canto 84)

1When that most valiant evil-sonled army of the gods’ foes was vanquished by the goddess, Sakra and the hosts of other gods poured forth their praises to her with their voices, reverently bending down their necks f and shoulders, while their bodies looked handsome because their hair stood erect with exultation.

2The goddess, who stretched out this world by her power. Whose body comprises the entire powers of all the hosts of gods, Her, Ambika, worthy of worship by all gods and great fish is, We bow before + in faith ; may she ordain blessings for ns !

3May she, whose peerless majesty and power Anauta Adorable, Brahma and Hara cannot in sooth declare, May she, C'andika, to protect the entire world And to destroy the fear of evil turn her mind !

4Her, who is Good-Fortune herself in the dwellings of men of good deeds, Ill-Fortune * The Bombay edition inserts a preliminary verse here — “ Then all the hosts of gods with Indra at their head began to sing the praise of the goddess, when the Asora Mahisha was slain.” This is tautological and superfluous. t For -iiro-’dharamsd read -iirodhardmsd agin the Bombay edition. t Nat ah sma; so again in verse 4. This seems a peculiar use of the particle sma. Similarly pra-natdh sma in canto lxxxv, verse 7. HYMN TO C'ANDIKA. 483 In those of men of sinful souls ; who is Intelligence in the hearts of the prudent, Who is Faith in those of the good, and Modesty in that of the high-born man ;* Her, even thee, we bow before; protect the universe, O goddess !

5Can we describef this thy thought-transcending form ? Or thy abundant surpassing valour that destroyed the Asurns ? Or thy surpassing J feats which were displayed in battles Among all the hosts of Asuras, gods and others, 0 goddess ?

6Thou art the cause of all the worlds ! Though character- ized by the three qualities, by faults § Thou art not known ! Even by Hari, Hara and the other gods thou art incomprehensible ! Thou art the resort of all ; thou art this entire world which is composed of parts ! Thou verily art sublime original Nature || untransformed !

7Thou, whose complete divinity by means of utterance Finds satisfaction in all sacrifices, O goddess, T Art verily Svaha, and givest satisfaction to the Pitri-hosts ! Hence thou art in truth declared by men to be Svadha also.

8Thou art she, who effects final emancipation, and performs great thought-transcending penances ! Thou studiest** with thy organs, which are the essence of strength, ft well-restrained! * For kula-jana-prabhasya read kula-jana-prabhavasya, with the Bombay edition. f Kim varnaydma. J For tardti yani the Bombay edition reads tavddbhutdni, which is equivalent. § For doshair the Bombay edition reads devoir, which is inferior. || Prakriti. The Bombay edition reads plurals. ** Abhy-asyase ; atmane-pada, which seems rare. tt Sattva-adra ih of the Bombay edition is preferable to tattva-sdraih. 484 With munis, who seek final emancipation and who have shed all their faults, Thou art The Knowledge, adorable, sublime in sooth, O goddess !

9Sound is thy soul ! thou art the repository of the most spotless ric and yajus hymns, And of the samans, whicli have the charming-worded texts of the Ud-githa ! Thou as goddess art the triple Yetla, the adorable, and for the existence and production Of all the worlds art active ; thou art the supreme destroyer of their pains l*

10Thou art Mental Vigour, f 0 goddess ! thou hast compre- hended the essence of all the Sctiptures ! Thou art Durga ; the boat to cross the difficult ocean of existence ; devoid of attachments ! Thon art SVi, who has planted her dominion alone in the heart of Kaitabha’s foe ! Thou indeed art Gauri, who has fixed her dweling in the moon-crested god !

11Slightly-smiling, spotless, resembling the full moon’s Orb, beautiful as the choicest gold, and lovely was thy face ! Vet ’t was very marvellous that, being swayed by anger, The Asura Mahisha suddenly smote thy face when he saw it.

12But after seeing thy wrathful face, O goddess, terrible with its frowns, And sheeny in hue like the rising moon, that Mahisha Did not forthwith yield up his life, ’t was passing wonder- ful ! * This half verse admits of more than one translation. I have adopted from the commentary what seems the most natural meaning. Vdrttd, seems obscure; the commentary explains it as rrittdnta-iupd, “having the form of events” or “having the form of history;” or as tcrishi-go-raUhddi-vrittir, following the occupations of cultivation, cattle-rearing and such like.” f Medha. HYMN TO C'ANDIKA. 485 For who can lire after beholding the King of Death en- raged ?

13Be gracious, 0 goddess, as supreme lady, to life ! When enraged thou dost forthwith destroy whole families ! Known at this very moment is this, that here is brought to its end The Asuia Mahisha’s most extensive might !

14Esteemed are they among the nations, theirs are riches, Theirs are glories, and their sum of righteousness* * * § perishes not, Happy are they indeed, and they possess devoted children, servants and wives, On whom thou, well-pleased, dost always bestow prosperity, O lady !

15All righteous actions ever indeed, O goddess, With utmost respect the man of good deeds daily performs, And gains heaven thereafter by thy favour, O lady. Dost thou not by him+ bestow rewards even on the three worlds, 0 goddess ?

16Thou, O Durga, when called to mind, dost remove terror from every creature ! Thou, when called to mind by those in health, dost bestow a mind extremely bright ! What goddess but thou, 0 dispeller of poverty, pain and fear, Has ever benevolent thoughts in order to work benefits to all!'

17By these slain foes the world attains J to happiness ; thus let these Forsooth practise sin so as to descend to hell for long !§ * Or bandhu-vargah, “whole body of kinsfolk,” according to the Bombay edition. t Tena, or “ therefore.” t Or upaitu, “ may it attain,” according to the Bombay edition. § This appears to be one meaning given in the commentary; another, which seems to be preferred, is to read ndma n arakdya as na ama-narat-dya, “ let these not practice sin so as to descend to the Hell of Disease for long !" 486 ‘ Meeting death in battle let them proceed to heaven ’ — Thinking thus, thou dost assuredly destroy the enemies, 0 goddess !

18Having indeed seen them, why dost thou not, O lady, reduce to ashes All the A suras, since thou directest thy weapons against the foes ? ‘ Let even enemies, purified by dying in arms, attain in sooth to the bright worlds ’ — Such is thy most kindlj' intention towards even them.

19And though, neither by the sharp flashes* of abundant light from thy seymitar, Nor by the copious lustre of thy spear-point, the eyes of the Asuras Were destroyed ; yet, as they gazed upon thy countenance Which bore a portion of the radiant moon, this very thing happened.

20Thy disposition, O goddess, subdues the conduct of men of evil conduct ; And this thy form surpasses thought and rivalry by others ; And thy valour vanquishes those who have robbed the gods of their prowess ; Thou hast as it were f manifested pity thus even on enemies !

21To what my this thy prowess be compared ? And whereto thy form most charming, which strikes fear among foes ? Compassion in mind and relentlessness in battle are seen In thee, 0 goddess, who bestowest boons even on the three worlds !

22Throngh the destruction of the foes, these three worlds entire Have been saved by thee. Having slain them in the battle- front • Visphurana ; not in the dictionary. t Or prakatitaiva, “ thou hast indeed manifested,” as in the Bombay edition. 487 HYMN TO c'aNDIKA. Thou hast led even those hosts of foes to heaven, and dispelled the fear Which beset us from the frenzied foes of the gods. Reverence to tliee !

23With thy spear protect us, O goddess ! Protect us with thy sword also, O Ambika ! By the clanging of thy bell protect us, And by the twanging of the tliong of thy bow!

24In the east guaid us, and in the west ; O C'andika, guard us in the south By the blandishing of thy spear. And also in the north, 0 goddess !

25Whatever gentle forms of thee wander about in the three worlds, And whatever exceedingly terrible forms wander, by means of them guard us and the earth !

26Thy sword and spear and club, and whatever otner weapons, O Ambika, Rest in thy pliant hand, with them guard us on every side ! The rishi spoke :

27Thus was she, the Upholder of the worlds, hymned by the gods, and they paid honour to her with celestial flowers that blossomed in Nandana, and with perfumes and unguents.

28Moreover all the thirty gods in faith censed her with heavenly incenses. Benignly sweet in countenance she spoke to all the prostrate gods. The goddess spoke :

29Choose, ye thirty all ! whatever ye desire of me, for I grant it with pleasure, being highly honoured by these hymns.* The gods spoke :

30Thou, 0 adorable lady, hast accomplished all, nought remains undone, in that this Asura Mahisha, our foe has * The Bombay edition inserts another verse here — ‘“And whatever else must be done, I do not deem it difficult.’ Hearing this speech from the goddess, those heaven-dwellers made answer.” 488

Canto 5 (Mārkaṇḍeya Purāṇa, Canto 85)

31been slain. Yet if thon must grant ns a boon, 0 goddess great ! whenever we call thee, call thee to mind, do thou

32away with onr direst calamities ! And whatever mortal shall praise thee with these hymns, 0 lady of spotless coun- tenance, to prosper him in wealth and wife and other bless- ings by means of riches, success and power do thou incline always, 0 Ambika, who art propitious to us ! The rishi spoke :

33Being thns propitiated by the gods for the good of the world and on their own behalf, “ Be it so ! ” said she, Bhadra- kali ; and vanished from their sight, O king.

34Thus I have narrated this, Oking, how the goddess came into being of yore from out of the gods’ bodies, she who desires the

35good of all the three worlds. And again she came into existence having the body of Gauri, just as she did before, in order

36to slay the wicked Daityas and S' umbha and Nisumbha, and to preserve the worlds, as benefactress of the gods. Hearken then to what I have declared to thee. I have truly told it thee. The Devi-mdhdtmya. The goddess’ conversation with the Asura’s messenger. The Asuras Sumbha and Nisumbha conquered the gods and drove them from heaven. 2 he gods invoiced G'andika at Himavat in a hymn, appealing to her by all her attributes to help them. — Parvati came there and C'andilcd sprang forth from her body. — The servants of Sumbha and Nisumbha saw her and extolled her perfect beauty to Sumbha. — He sent a messenger to invite her to marry him. She explained that by a vow she could marry no one who did not conquer her in fight. The rishi spoke . Of yore the Asuras STumbha and Nisumbha. trustin'* in O THE GODS INVOKE C ! ANDIKA 489 their pride and strength, robbed S'aci’s lord of the three

2worlds* and of bis portions of the sacrifices; they both usurped likewise the sun’s dignity and the moon’s dominion,

3and Kuvera’s and Tama’s and Varuna’s; and they both exercised Vayu’s authority and Agni’s sphere of action.f Thereby the gods were scattered, deprived of their sover-

4eignties and put to rout. The thirty gods, bereft of their dominion and set at nought by those two great Asuras, all

5recall to mind that never-vanquished goddess , — “ Thou didst grant us the boon,J ‘ As ye when in calamities shall call me to mind,§ that very moment will I put an end to all your direst

6calamities.’ ” Making this resolve the gods went to Hima- vat, lord among mountains, and there raised their hymn to the goddess, who is Vishnu’s illusive power.|| The gods spoke :

7Reverence to the goddess, to the great goddess ! To her who is auspicious reverence perpetnally ! Reverence to Prakriti the good ! Submissive we fall prostrate before her ! If

8Reverence to her who is terrible, to her who is constant ! To Grauri, to Dhatri reverence, yea reverence ! And to the Moon-light,** to her who has the moon’s form, To her who is happy, reverence continually ! * For traikokyam read trailokyam. f The Bombay edition inserts a line here — anyeshdth c'adhikardn sah svayam evadhitishthati and reads the first three words with the preceding words, but does not explain the last four in its commentary. I would suggest that the line should run thus — anyeshdm adhikdrd , m(c , a svayam evadhitashthatuh u and they themselves dominated the lordships of the other gods.” X See canto lxxxiv, verse 31. § Smritdkhildh, i.e., smritd, and aJchilah agreeing with paramapadah. |] Vishnu- may a. Pranatdh $ma tam ; sma is used here with a past participle. ** Jyotsndyai. 62 490 CANTO LXXXV.

9Palling prostrate, to her who is propitious, to Prosperity,* * * § To Perfection let ns pay f reverence, yea reverence ! To Nirfiti,} to the goddess of Good-Fortune of kings, To thee, S'arvani, reverence, yea reverence !

10To Durga, to her who is a further shore difficult to be reached, § To her who is essential, to her who works all things, || And to Fame also, to her who is blue-black, To her who is smoke-dark reverence continually !

11Before her who is at once most gentle and most harsh We fall prostrate ; to her reverence, yea reverence ! Reverence to her who is the foundation of the world ! To the goddess who is Action reverence, yea reverence !

12To the goddess who among all created things Is called Vishnu’s illusive power, Reverence to her, yea reverence to her ! Reverence to her, reverence, yea reverence !

13To the goddess who among all created beings Bears the name Consciousness,** Reverence to her, yea reverence to her ! Reverence to her, reverence, yea reverence !

14To the goddess who among all created beings Stands firmtt with the form of Intellect, Jf Reverence to her, yea reverence to her ! Reverence to her, reverence, yea reverence ! • For Vpidvyai read Tpiddhyai. But the Bombay edition reads mfidvyai, “ to her who is gentle.” t Kurmo ; the Bombay edition reads Kirmyai, “ to the female Tortoise.” J “Dissolution.’’ § Durga-pdrdyai. || Sarva-karinyai ; this violates the metre. The Bombay edition reads better, sarva-kdrini, “ 0 thou who workest all things ! ” H Krishifdyai. •• C'etand. tt SaTfgthitd ; or “abides.” The commentary explains it as tamyak rthitd. tt Buddhi-ripena, HYMN TO CAND1KA 4-W

15To tlie goddess who among all created beings Stands firm with the form of Sleep, Reverence to her, yea reverence to her ! Reverence to her, reverence, yea reverence !

16To the goddess who among all created beings Stands firm with the form of Hunger, Reverence to her, yea reverence to her ! Reverence to her, reverence, yea reverence,

17To the goddess who among all created beings Stands firm with the form of Shadow, Reverence to her, yea reverence to her ! Reverence to her, reverence, yea reverence !

18To the goddess who among all created beings Stands firm with the form of Energy,* Reverence to her, yea reverence to her ! Reverence to her, reverence, yea reverence !

19To the goddess who among all created beings Stands firm with the form of Thirst, Reverence to her, yea reverence to her ! Reverence to her, reverence, yea reverence !

20To the goddess who among all created beings Stands firm with the form of Patience, Reverence to her, yea reverence to her ! Reverence to her, reverence, yea reverence !

21To the goddess who among all created beings Stands firm with the form of Speciality, ■f* Reverence to her, yea reverence to her ! Reverence to her, reverence, yea reverence !

22To the goddess who among all created beings Stands firm with the form of Modesty, Reverence to her, yea reverence to her ! Reverence to her, reverence, yea reverence !

23To the goddess who among all created beings * Sakti-rupena. f Jdti. The commentary explains it as nityaikdnugata.pratyaya-hetur aneta-samavdyini. 492 Stands firm with the form of Peaceableness, Reverence to her, yea reverence to her ! Reverence to her, reverence, yea reverence !

24To the goddess who among all created beings Stands firm with the form of Faith, Reverence to her, yea, reverence to her ! Reverence to her, reverence, yea reverence !

25To the goddess who among all created beings Stands firm with the form of Loveliness, Reverence to her, yea reverence to her ! Reverence to her, reverence, yea reverence !

26To the goddess who among all created beings Stands firm with the form of Good-Fortune, Reverence to her, yea reverence to her ! Reverence to her, reverence, yea reverence ! * ,

27To the goddess who among all created beings Stands firm with the form of Activity, Reverence to her, yea reverence to her ! Reverence to her, reverence, yea reverence !

28To the goddess who among all created beings Stands firm with the form of Memory, Reverence to her, yea reverence to her ! Reverence to her, reverence, yea reverence !

29To the goddess who among all created beings Stands firm with the form of Mercy, Reverence to her, yea reverence to her ! Reverence to her, reverence, yea reverence ! t

30To the goddess who among all created beings Stands firm witli the form of Contentment, Reverence to her, yea reverence to her ! Reverence to her, reverence, yea reverence !

31To the goddess who among all created beings * The Booi bay edition inserts here a similar verse, invoking the goddess in the form of Steadfastness (dhriti). + After this verse and after verse 30 the Bombay edition inserts two similar verses, invoking the goddess in the form of Good Policy ( niti ) and Nourishment ‘pushti) respectively. HYMN TO c'ANDIKA 493 Stands firm with the form of Mother, Reverence to her, yea reverence to her ! Reverence to her, reverence, yea reverence !

32To the goddess who among all created beings Stands firm with the form of Error, Reverence to her, yea reverence to her ! Reverence to her, reverence, yea reverence !

33To her who both governs the organs of sense Of created beings, and rules among all Created beings perpetually, — to her The goddess of Pervasiveness reverence, yea reverence !

34To her who exists pervading this entire World with the form of Thinking Mind, Reverence to her, yea reverence to her ! X Reverence to her, reverence, yea reverence !

35^ 1 by the gods afore-time because of eagerly-desired jj, jtection, And waited upon by the lord of the gods many days, May she, the goddess, the origin of brightness, accomplish for ns Bright things, yea good things, and ward off calamities !

36And she, who is both reverenced as queen by us gods, Who are tormented now by the arrogant Daityas, And whom we called to mind as we bow our bodies in faith,* She this very moment destroys f all our calamities ! The rishi spoke :

37While the gods were thus engaged in offering hymns and other reverential acts, Parvati came there to bathe in the water

38of the Ganges, 0 prince. She, the beautiful-browed, said to those gods,— “ Whom do ye, lords, hymn here P ” And spring- * BhaTcti-vinamra-miirttibhih must be taken with asmdbhir, thongh it is ill-placed as the verse stands. It would be better to read the second half of the verse thus — Yd c’a smrita bhakti-vinamra-murttibhih Sarvapadas tat-kshanam eva hanti nah. f Bantu, “ may she destroy,” would be better than hanti. 494 ing forth from the treasure-house of her body the auspicious

39goddess spoke — “ For me this hymn is uttered by the assem- bled gods, who have been set at nought by the Daitya

40S'umbha and routed in battle by Nisumbha.” Because Ambika issued forth from the treasure-house* of Parvati’s body, she is therefore named in song as Kaushiki f

41among all the worlds. Now after she had issued forth, the other also, even Parvati, became Krishna ; she is celebrated as Kalika; she fixed her abode on Mount Hima-vat.

42Thereafter C'anda, and Munda, the two servants of S'umbha and Nisumbha, saw Ambikii displaying her sublime and most

43captivating form ; and both spake out unto S'umbha ; — “ What woman then, most surpassingly captivating, dwells

44here, illuminating Mount Hima-vat, O great king ? Such sublime beauty was never in sooth seen by anyone anywfce - ; let it be ascertained if she is any goddess, and let he taken

45possession of, O lord of the Asuras. A gem among women, surpassingly beautiful in body, illuminating the regions of the sky with her lustre, there she is then, O lord of the

46Daityas; deign, Sir, to look at her. Moreover, whatever gems, precious stones, elephants, horses and other valuable things indeed exist in the three worlds, O lord, all those display their splendour at this present time in thy house.

47Airavata, gem among elephants, has been captured from Purandara ; and this Parijata tree and also the horse Uccaib-

48sravas. Here stands the heavenly chariot yoked with swans in thy court-yard ; it has been brought here, the wonderful chariot composed of gems, which belonged to Brahma

49Here is the Nidhi Maha-padma,J captured from the Lord of wealth. And tbe Ocean gave a garland made of filaments

50and of undying lotus flowers. In thy house stands Varuna’s umbrella, which streams with gold. And here is the choice

51chariot that belonged to Praja-pati formerly. Thou, 0 lord, * Eosha ; bat Icoia is better. f Kaudki is better. The derivation is of coarse absurd. J See canto lxviii, verse 12. sgmbha’s message to c'andika 495 hast carried off Death’s power which is named Utkranti-da.* The noose of the Ocean-king is in thy brother’s possession.

52And Nisumbha has every kind of gem which is produced in the sea. Agni also gave thee two garments which are

53purified by fire. Thus, 0 lord of the Daityas, all gems have been captured by thee ; why dost thou not seize this auspicious lady, this gem of womankind ? ” The rishi spoke :

54S'umbha, on hearing this speech then from C'ancla and Munda, sent the great Asura Su-griva as messenger to the

55goddess, saying — “ Go and address her thus and thus according to my words, and lightly conduct the matter so that she may come to me of her own good pleasure.” Ho went to

56where the goddess sat ou a very bright spot in the mountain and spoke gently with mellifluous voice. The messenger spoke :

57O goddess ! Sumbha, lord of the Daityas, is supreme lord, over the three worlds. A messenger am I, sent by him ; to

58thy presence here I have come. Hearken to what he has said, whose command is never resisted among all beings of divine origin, and who has vanquished every foe of the

59Daityas — “ Mine are all the three worlds ; obedient to my authority are the gods. I eat every portion of the sacrifices

60separately. The choicest gems in the three worlds are alto- gether under my powc’ ; and so arc the finest elephants and the chariot of the lord of the gods, since I have captured

61them. That gem among horses, named Uccaih-sravasa, which came forth at the churning of the sea of milk, was presented to me by the immortals who prostrated themselves before me.

62And whatever other created things in the shape of gems existed among the gods, Gandliarvas and Nagas, they were presented even to me, 0 brilliant lady. I esteem thee

630 goddess, to be the gem of womankind in the world ; do * “ Giving an exit,” “ granting departure.’ 496 thou, who art such, approach unto me, since I am an enjoyer

64of gems. Either to me, or to my younger brother Nisumbha of wide-reaching prowess, approach thou, 0 lady of quick

65side-glances, since thou art in truth a gem. Supreme dominion beyond compare thou shalt gain by wedding me. Understand and consider this, and come nnto wedlock with The jishi spoke :

66Thus accosted the goddess, smiling deeply within herself, she, Durga the adorable and good, who supports this world, sang this reply then. The goddess spoke :

67Truly hast thou spoken ; nought hast thou uttered falsely herein. Sovereign of the three worlds is S'umbha, and like

68unto him is Nisumbha also ! But how can that which has been promised concerning this myself be fulfilled falsely ? Hearken, what vow I made formerly by reason of my small

69understanding at that time, — ‘ He who vanquishes me in fight, who forces my pride from me, and who is my match in

70strength in the world, he shall be my husband.’ Let S'umbha come here then, or Nisumbha the great Asura ; let him vanquish me — what need of delay here ? and let him lightly take my hand in marriage ! The messenger spoke :

71Proud art thou ! Talk not so before me, 0 goddess ! What male in the three worlds may stand front to front with

72S'umbha and Nisumbha ? All the gods verily stand not face to face with even the other Daityas in battle, 0 goddess ; how much less canst thou so stand, a woman single-handed !

73With S'umbha and those other Daityas, against whom Indra and all the other gods stood not in battle, how shalt thou,

74a woman, venture face to face ? Do thou, being such, to whom I have in sooth delivered my message, go near unto S'umbha and Nisumbha ; let it not be that thou shalt go with c'astdika’s message to sumbha. 497 thy dignity shattered in that thou wilt be dragged thither by thy hair ! The goddess spoke :

75So strong as this is Sumbha ! and so exceedingly heroic is Nisumbha ! What can I do, since there stands my ill-con-

76sidered promise of long ago P Go thou thyself ; make known respectfully to the lord of the Asuras all this that I have said to thee, and let him do whatever is fitting.

Canto 6 (Mārkaṇḍeya Purāṇa, Canto 86)

1The messenger, on hearing this speech from the goddess, was filled with indignation, and approaching related it fully

2to the Daitya king. The Asura monarch then, after hearing that report from his messenger, was wroth and commanded Dhumra-locana, a chieftain of the Daityas ; —

3“ Ho ! Dhumra-locana, haste thee together with thy army ; fetch by force that shrew, who will be unnerved when dragged

4along by her hair. Or if any man besides stands up to offer her deliverance, let him be slain, be he an Immortal, a Yaksba or a Gandharva forsooth.” The rishi spoke :

5Thereupon at his command the Daitya Dhumra-locana went

6forthwith quickly, accompanied by sixty thousand Asuras. On seeing the goddess stationed on the snowy mountain, he cried aloud to her there — “ Come forward to the presence of S'umbha and Nisumbha; if thou wilt not, lady, approach my lord with 63 7 49S affection now, I will here take tliee by force, who wilt he un- nerved since thou shalt be dragged along by thy hair ! ” The goddess spoke : S Sent by the king of the Daityas, mighty thyself, and accom- panied by an army, thou dost thus take me by force — then what can I do unto thee ? The rishi spoke :

9At this reply the Asura Dhumra-locana rushed towards her.

10Then Ambika with a mere roar reduced him to ashes. And the great army of Asuras enraged poured on Ambika a shower

11both of sharp arrows and of javelins and axes. The lion that carried* the goddess, shaking his mane in anger and uttering a

12most terrific roar, fell on the army of Asuras ; he slaughtered some Asuras with a blow from his fore-paw, and others with his mouth, and others, very great Asuras, by striking

13them with his hind foot.f The lion with his claws tore out the entrails of some, and struck their heads off with a cuff-like

14blow. And he severed arms and heads from others, and shaking his mane drank the blood that flowed from the entrails*

15of others. In a moment all that army was brought to destruc- tion by the high-spirited lion, who bore the goddess and who was enraged exceedingly.

16When he heard that that Asura Dhumra-locana was slain by the goddess, and all his army besides was destroyed by the

17goddess’ lion, S'umbha, the lord of the Daityas, fell into a rage and his lip quivered greatly, and he commanded the two IS mighty Asuras C'andaand Munda, — “ IIo, C’anda ! Ho, Munda ! take with you a multitude of troops and go there ; and going

19there bring her here speedily, dragging her by her hair or binding her; if ye have a doubt of that, then let her be slaiu outright in fight by all the Asuras brandishing all their

20weapons. When that shrew is slain and her lion striken down, seize her, Ambika, bind her and bring her quickly !” * Tu vdhanah in the Bombay edition is better than sva-vdkanah. f C'aranena of the Bombay edition is better than c'ddharena . * For kaushthdd read koshlhad. KAlff DESTROYS THE ASURAS. 499

Canto 7 (Mārkaṇḍeya Purāṇa, Canto 87)

1Then at his command the Daityas, led by C'anda and Munda, and arrayed in the four-fold order of an army, march-

2ed with weapons uplifted. Soon they saw the goddess, slightly smiling, seated upon the lion, on a huge golden peak of the

3majestic mountain. On seeing her some of them made a strenuous effort to capture her, and others approached her holding their bows bent and their swords drawn.

4Thereat Ambika uttered her wrath aloud against those foes,

5and her countenance then grew dark as ink in her wrath. Out from the surface of her forehead, which was rugged with frowns, issued suddenly Kali of the terrible countenance,

6armed with a sword and noose, bearing a many-coloured skull-topped staff,* decorated with a garland of skulls, clad in a tiger’s skin, very appalling because of her emaciated flesh,

7exceedingly wide of mouth, lolling out her tongue terribly, having deep-sunk reddish eyes, and filling the regions of the

8sky with her roars. She fell upon the great Asuras impetuous- ly, dealing slaughter among the host, and devoured that army

9of the gods’ foes there. Taking up the elephants with one hand she flung them into her mouth, together with their rear-

10men and drivers and their warrior-riders and bells. Flinging likewise warrior with his horses, and chariot with its driver into her mouth, she ground them most frightfully with her

11teeth. She seized one by the hair, and another by the neck; and she kicked another with her foot, and crushed another

12against her breast. And she seized with her mouth the For khattdnga read khatvanga here and again in verse 14. 500 CANTO I.XXXVII. weapons and tlie great arms which those A suras abandoned,

33and crunched them up with her teeth in her fury. She crashed all that host of mighty and high-spirited Asm as;

14and devoured some and battered others ; some were slain with her sword, some were struck with her skull-topped staff, and other Asuras met their death being wounded with the edge of her teeth.

15Seeing all that host of Asuras laid low in a moment, C'anda rushed against her, Kali, who was exceedingly appal -

16ling. Munda the great Asura covered her, the terrible-eyed goddess, with very terrible showers of arrows and with dis-

17cuses hurled in thousands. Those discuses seemed to be penetrating her countenance in multitudes, like as very many solar orbs might penetrate the body of a thunder-cloud.

18Thereat Kali, who was roaring frightfully, laughed terribly with excessive fury, showing the gleam of her unsightly teeth

19within her dreadful mouth. And the goddess, mounting upon her great lion, rushed at C'anda, and seizing him by his hair

20struck off his head with her sword. And Munda also rushed at her when he saw C'anda laid low ; him also she felled to the

21ground, stricken with herscymitar in her fury. Then the army, so much as escaped unslain, seeing C'anda laid low and most valiant Munda also, seized with panic fled in all directions.

22And Kali, holding C'anda’s head and Munda also, approached C'andika and said, her voice mingled with passionate loud

23laughter — “ Here I have brought thee C'anda and Munda, two great beasts; thou thyself shult slay S'umbha and Nisumbha in the battle-sacrifice. ” The rislii spoke :

24Thereon, seeing those two great Asuras C'anda and Munda brought to her, auspicious C'andika spoke to Kali this witty

25speech,* “ Because thou hast seized both C'anda and Munda and brought them, thou, O goddess, shalt therefore be famed in the world by the name C'amunda!” * Lahtam vac'ah ; a bon mot . SUMBHA GOES FORTH AGAINST c'aNDIKa'. 501

Canto 8 (Mārkaṇḍeya Purāṇa, Canto 88)

1After both the DaityaC'anda was slain and Munda was laid low, and many soldiers were destroyed, the lord of the Asnras,

2majestic Sumbha, with mind overcome by wrath, gave com-

3mand then to array all the Daitya hosts, — “ Now let the eighty-six Daityas, upraising their weapons, march forth with all their forces ; let the eighty-four Kambiis* * * § march forth

4surrounded by their own forces ; let the fifty Asura families who excel in valour go forth • let the hundred families of

5Dhaumrast go forth at my command. Let the Kalakas.J the Daurhritas,§ the Mauryas,|| and the Kalakeyas,*H — let these Asnras, hastening at my command, march forth ready for battle.”

6After issuing these commands Sumbha, the lord of the Asuras, who ruled with fear, went forth, attended by many * Kambu means a thief or plunderer. The commentary says Kami its are a class of Daityas. f “ The descendants of Dhumra.” Dhumras is the reading in the Bombay edition. They are a class of Daityas. J A group of Danavas. § The Bombay edition reads Daurhridas, “ the descendants of Durhfid.” || “ The descendants of Mnra.” Mnra or Muru is referred to generally in connexion with Pragjyotisha ; e.g., Maha-Bharata, Sabba-P., xiii. 578; Yana- P., xii. 488^; and Udyoga-P., xlvii. 1887-92 : Hari-Y., cxxi. 6791-6801. A group of Danavas. They are mentioned in the Maha-Bharata, Sabha- p., ht, 118 ; Udyoga-P., clvii. 5379 : and Yana-P., c. 8691. 502

7thousands of great soldiers. C'andika, seeing that most terrible army at hand, filled the space between the earth and

8the firmament with the twanging of her bow-string. Thereon her lion roared exceedingly loud, O king ; and Ambika

9augmented* those roars with the clanging of her bell. Kali, filling the regions of the sky with the noise from her bow- string, from her lion and from her bell, and expanding her mouth wide with her terrific roars, bad the predominance. t

10On hearing that roar which filled the four regions of the sky, the Daitya armies enraged J surrounded the goddess’ lion and Kali.

11At this moment, O king, in order to destroy the gods’ foes, and for the well-being of the lion-like Immortals, there issued

12forth endowed with excessive vigour and strength the Energies§ from the bodies of Brahma, S'iva, Guha and Vishnu and of Indra also, and went in the forms of those gods to

13C'andika. Whatever was the form of each god, and what- ever his ornaments and vehicle, in that very appearance his

14Energy advanced to fight with the Asuras. In the front of a heavenly car drawn by swans advanced Brahma’s Energy, bear- ing a rosary of seeds and an earthen water-pot ; she is called

15Brahmani. Mahesvara’s Energy, seated on a bull, grasping a fine trident, and wearing a girdle of large snakes, arrived,

16adorned with a digit of the moon. And Kumara’s Energy, Ambika, with spear in hand and riding on a choice peacock,

17advanced in Guha’s shape to attack the Daityas. Likewise Vishnu’s Energy, seated upon Garuda, advanced with conch,

18discus, club, bow and scymitar in hand. The Energy of Hari, who assumes the peerless form of a sacrificial boar, she also * For c'opavrimhayat read c'eipy avrimhayat as in the Bombay edition. t dig ye ; ji is here used by itself in the Atmane-pada. The commentary gives “ vanquished the enemies ” as an alternative translation. It mentions jaj-he as an alternative reading, which means then “ expanded her month wide with her terrific roars.” t For sa-roshair the Bombay edition reads iaraughatr “with multitudes of arrows. ” § S'aktayah. THE ENERGIES OF THE GODS JOIN THE FIGHT. 503

19advanced assuming a hog-like form. Nri-simha’s Energy assuming a body like Nri-simha’s arrived there, adorned with a cluster of constellations hurled down by the tossing of his

20mane. Likewise Indra’s Energy, with thunder-bolt in band, seated upon the lord of elephants and having a thousand eyes,

21arrived; as is S'akra, such indeed was she. Then those Energies of the gods surrounded S'iva. He said to C'andika^ “ Let the Asuras be slain forthwith through my good-will.”

22Thereupon from the goddess’ body there came forth C andika’s Energy, most terrific, exceedingly fierce, howling

23like a hundred jackals. And she the unconquered said to S'iva, who was smoke-coloured and had matted locks, “ Be thou, my lord, a messenger to the presence of S'umbha and

24Nisumbha. Say unto the two overweening Danavas, S'umbha and Nisumbha, and to whatever other Danavas are assembled

25there to do battle — ‘ Let Indra obtain the three worlds, let the gods be the enjoyers of the oblations ; go ye to Patala

26if ye wish to live. Yet if through pride in your strength ye are longing for battle, come ye on then ! let my jackals be

27glutted with your flesh.’ ” Because the goddess appointed S'iva himself to be ambassador,* * * § she has hence attained fame as S'iva-duti in this world.

28Those grdat Asuras however, on hearing the goddess’ speech fully announced, were filled with indignation and went wheref

29KatyayaniJ stood. Then, at the very first, the arrogant and indignant foes of the Immortals in front poured on the god-

30dess showers of arrows, javelins and spears. And gracefully she clove those arrows, darts, discuses and axes, which were hurled, § with large arrows shot from bqr resounding Low.||

31And in front of her stalked Kali then, tearing the foes asunder * For daityena read dutyena as in the Bombay edition, or perhaps dautyena ‘ with the rank of ambassador.” + Tatra as in the Bombay edition is better than yatah. J A name of C'andika. § For pratihan read prahitan. ;j Dhmdta-dhanur-mulctair ; the commentary explains dhmdta as maurvt- tam-karena (abditam, “ resonant with the twanging of the bow- string.” m with the onset of her darts and crushing them with her skull-

32topped staff.* And Brahmani caused the foes to lose their courage by casting water on them from her earthen pot, and

33weakened their vigour, by whatever way she ran. Mahes- wara’s Energy slew Daityas with her trident, and Vishnu’s Energy with her discus, and Kumara’s Energy, very wrathful,

34slew them with her javelin. Torn to pieces by the down- rush of the thunder-bolt hurled by Indra’s Energy, Daityas and Diinavas fell on the earth in hundreds, pouring out streams

35of blood. Shattered by the hog-embodied Energy with blows from her snout, wounded in their breasts by the points of her

36tushes, and torn by her discus, demons fell down. And Nri- simha’s Energy roamed about in the battle, devouring other great A suras who were torn by her claws, as she filled the

37intermediate region of the sky with her roaring. t Asuras, demoralized by S'iva-duti with her violent loud laughs, fell down on the earth ; she then devoured those fallen ones.

38Seeing the enraged band of Mothers^ crushing the great Asuras thus by various means, the troops of the gods’ foes perished.

39Rakta-vija, a great Asura, seeing the Daityas, who were hard-pressed by the band of Mothers, intent on fleeing, strode

40forward to fight in wrath. When from his body there falls to the ground a drop of blood, at that moment starts up from

41the earth an Asura of his stature. He, a great Asura, with club in band fought with Indra’s Energy, and Indra’s Energy

42then struck Rakta-vija with her thunder-bolt; blood flowed quickly from him when wounded by the thunder-bolt. There- upon stood up together fresh combatants, like him in body,

43like him in valour; for as many blood-drops fell from his body, so many men came into being, like him in courage,

44strength and valour. And those men also who sprang from his blood fought there with the Mothers in a combat, dreadful

45because of the sweep of their very sharp weapons. And again # For khatfanga read khatvanga. t Nadapurna-dig-antara. The reading of the Calcutta edition ndddpvrna- dig-ambard is hardly satisfactory. X MaLri-yann ; t.c .. the Energies. THE SLATING OF THE ASHRA RAKTA-VIJA. 505 when liis head was wounded by the fall of her thunder-bolt, his blood poured forth ; therefrom were born men by thou-

46sands. And Vishnu’s Energy struck at this foe with her discus in the battle. Indra’s Energy beat that lord of the Asuras

47with her club. The world was filled by the thousands of great Asuras, who were his equals, and who sprang from the blood that flowed from him when cloven by the discus of

48Vishnu’s Energy. Kumara’s Energy struck the great Asura Rakta-vija with her spear, and Varaha’s Energy also struck him. with her sword, and Mahesvara’s Energy with her trident.

49And the Daitya Rakta-vii i, that great Asura, filled full of wrath, struck every one of .he Mothers in turn with his club.

50By the stream of blood, which fell on the earth from him when he received many wounds from the spears, darts and other weapons, Asuras came verily* into being in hundreds.

51And those Asuras who sprang from <7iaf Asura’s blood pervaded the whole world ; thereat the gods fell into the utmost terror.

52Seeing the gods dejected, C'andika spoke with haste ; she said

53to Kali, “O C'amunda ! stretch out thy mouth wide : with this mouth do thou quickly take in the great Asuras, which are the drops of blood, that have come into being out of Rakta-

54vijaf at the descent of my weapon on Mm. Roam about in the battle, devouring the great Asuras who sprang from him ; so shall this Daitya with his blood ebbing away meet destruc-

55tion. These fierce demons are being devoured by thee and at the same time no others will be produced.” Having enjoined her thus, the goddess next smote him with

56her dart. Kali swallowed Rakta-vija’s blood with her mouth.

57Then he struck C'andika with his club there ; and the blow of his club caused her no pain, even the slightest, but from his

58stricken body blood flowed copiously, and from whatever direction it came, C'amunda takes it then with her mouth. The great Asuras, who sprang up from the flow of blood in her

59mouth, C'amunda both devoured them and quaffed his blood. The goddess smote Rakta-vija with her dart, her thunder-bolt, * For yodhai read yo vat as in the Bombay edition, f For Rakta-dndoh read Rakta-vijdt, as in the Bombay edition. G4 506

Canto 9 (Mārkaṇḍeya Purāṇa, Canto 89)

60arrows, swords and spears, when C'amunda drank aphis blood. Stricken with that mnltitnde of weapons, he fell on the earth’s

61snrface, and the great Asura Rakta-vija became blood-less, O king. Thereat the thirty gods gained joy unparalleled, O king. The band of Mothers which sprang from them broke into a dance, being intoxicated with blood. The Devi-mahatmya. The slaying of Nisumbha. Nisumbha attacked the goddess C'andikd and was worsted in single combat. — Sumbha came to his help, but the goddess foiled him, and slew Nisumbha — Numbers of the Asuras were destroyed. The king spoke :

1Wonderful is this that thou, Sir, hast related to me, the majesty of the goddess’ exploits in connexion with

2the slaying of Rakta-vija ; and I wish to hear further what deed did Snmbha do after Rakta-vija was killed, and what the very irascible Nisumbha did. The rishi spoke :

3After Rakta-vija was slain and other demons were killed in the fight, the Asura S'nmbha gave way to unbounded wrath,

4and Nisumbha also. Pouring out his indignation at behold- ing his great army being slaughtered, Nisumbha then rushed

5forward with the flower of the Asura army. In front of him and behind and on both sides great Asuras, biting their lips

6and enraged, advanced to slay the goddess. S'nmbha also went forward, mighty in valour, surrounded with bis own troops, to slay C andika in his rage, after engaging in battle with

7the Mothers. Then occurred a desperate combat between the goddess and Sumbha and Nisumbha, who both, like two c'aNDIKA FIGHT3 WITH SUMBHA AND NliUMBHA. 507 thunder-clouds, rained a most tempestuous shower of arrows

8on her. C'andika with multitudes of arrows quickly split the arrows shot by them, and smote the two Asura lords on their limbs with her numerous weapons.

9Nisumbha grasping a sharp scymitar and glittering shield struck the lion, the noble beast that bore the goddess, on the

10head. When her animal was struck, the goddess quickly clove Nisumbha’s superb sword with a horse-shoe-shaped arrow, and also his shield on which eight moons were pour-

11trayed. When his shield was cloven and his sword too, the Asura hurled his spear ; and that his missile also, as it came

12towards her, she split in two with her discus. Then Nisum- bha, the Danava, puffed up with wrath, seized a dart ; and that also, when it came, the goddess shattered with a blow of

13her fist. And then aiming* his club he flung it against C'andika, yet that was shivered by the goddess’ trident and

14became ashes. As that lordly Daitya then advanced with battle-axe in hand, the goddess struck him with a multi- tude of arrows and laid him low on the ground.

15When his brother NisSumbha, who was terrible in prowess, fell to the ground, Sumbha in utmost fury strode forward to

16slay Ambika. And he, standing in his chariot, appeared to fill the entire sky with his eight arms, which were lifted far on high grasping his superb weapons.

17Beholding him approaching, the goddess sounded her conch, and made her bow also give forth from its string a

18note which was exceedingly hard to endure. And she filled all regions with the clanging of her bell, which caused

19the vigour of all the Daitya hosts to die away. Then her lion filled the heaven, the earth and the ten regions of the sky with loud roars, which checked the copious flow of

20the exudation from the demons’ rutting elephants. Kali springing upward then struck the heaven and the earth with

21both her hands ; the boom thereof drowned those previous sounds. S'iva-dutit uttered a loud inauspicious laugh. At • Jtvidhya. The Bombay edition reads addya, “ taking.’’ •f- I. C'andika ; see canto lxxxviii, verse 27. 508 those sounds the Asuras trembled ; * S’umbha gave way

22to utmost rage. When Ambika cried out “ Stand, O evil- souled ! stand ! ” the gods who had taken their stations in the air then called to her, “ Be thou victorious !”

23The spear flaming most terribly, which S'umbha approaching hurled, that, gleaming like a mass of fire as it came along, was

24driven aside by a great fire-brand. The vault between the three worlds reverberated with S'umbha’s lion-like roaring, hut the dreadful sound of the slaughter among his soldiers sur-

25passed that, O king. The goddess split the arrows shot by S'umbha, and S'umbha the arrows that she discharged, each with her and his sharp arrows in hundreds and thousands.

26C'andika enraged thereat smote him with a dart. Wounded therewith be fell in a faint to the ground.

27Thereupon Nisumbha, regainingconsciousness, seized his bow again and struck the goddess, and Kali and the lion with

28arrows. And the Danava lord, that son of Diti, putting forth a myriad arms, again covered C'andika with a myriad discuses.f

29The goddess then enraged, she, Durga who destroys the afflic- tions of adversity, split those discuses and those arrows with

30her own arrows. Then Nisumbha seizing his club rushed impetuously at C'andika to slay her outright, with the Daitya

31host surrounding him. As he was just falling upon her , C'andika swiftly clove his club with her sharp-edged scymi-

32tar. And he took bold of a dart. C'andika with a dart hurled swiftly pierced Nisumbha, the afflicter of the Immor- tals, in the heart, as he approached with dart in hand.

33When he was pierced by the dart, out of his heart issued another man -of great strength and great valour, exclaiming

34“Stand!” When he stepped forth, the goddess laughing aloud then struck off his head with her scymitar ; thereupon he fell to the ground.

35The lion then devoured those Asuras whose necks he had crushed with his savage teeth, and Kali and Shva-duti de-

36voured the others. Some groat Asuras perished, being * For Asurastreshu read Asurus fresun. as in the Bombay edition, t For c'akrdyudhena read c'ukrdyuteiui as in tlie Bombay edition. c'ANDIKA’s COMBAT WITH SDMBHA. 509 pierced through by the spear held by Kumara’s Energy ; others were driven back by the water purified by the spell

37uttered by Brahma’s Energy, and others fell, pierced by the trident wielded by Siva’s Energy ; some were pounded to dust on the ground by blows from the snout of Varaha’s

38Energy ; some Danavas were cut to pieces by the discus hurled by Vishnu’s Energy ; and others again by the thunder-

39bolt discharged from the fingers of Indra’s Energy. Some Asuras perished outright, some perished by reason of the great battle, and others were devoured by Kali, S'iva-duti and the lion.

Canto 10 (Mārkaṇḍeya Purāṇa, Canto 90)

1Seeing his brother Nisumbha slain, who was dear to him as his life, and his army being slaughtered, S'umbha in

2wrath spoke thus — “ 0 Durga, who art tainted with the arrogance of strength, briug not thy pride here, thou who, trusting in the strength of the other goddesses, dost fight in exceeding haughtiness ! ” The goddess spoke :

3Alone verily am I in the world here ; what other goddess is there besides me ? See, vile one ! that these goddesses, who have their divine power from me, are entering into me indeed.

4Then all those goddesses, Brahmani and the others, became absorbed into the goddess’ breasts; Ambiku then remained alone indeed, 510 The goddess spoke :

5Whereas I existed* with my divine power in many forms here — that has been drawn in by me, truly alone I stand now. Be thou steadfast in combat ! The risbi spoke :

6Thereupon commenced a battle between them both, the goddess and S'umbba, while all the gods and the Asuras

7looked on — a battle without quarter. With showers of arrows, with sharp weapons and also with pitiless missiles both engaged anew in a combat which set all the world in fear.

8And the lord of the Daityas broke the heavenly missiles, which Ambika discharged in hundreds, with weapons that

9parried them. And the supreme goddess in merest play broke the heavenly missiles that he discharged, with fierce

10shouts, ejaculations and other sounds. Then the Asura covered the goddess with hundreds of arrows, and the god- dess enraged thereat split his bow also with her arrows.

11And when his bow was split the lord of the Daityas took up his spear. The goddess split it, as he held it in his

12hand, with a discus. Next the supreme monarch of the Daityas, seizing his scymitar and sun-like shield, on which a hundred moous were pourtrayed, rushed at the goddessf

13at that monent. Just as he was falling upon her, C'andiki hastily split his scymitar with sharp arrows shot from her bow, and his shield also which was spotless as the sun’s rays.

14With his steeds wounded, with his bow split, without a charioteer, the Daitya thenj grasped his terrible mace, being

15ready to slay Ambika. As he was falling upon her, she clove bis mace with sharp arrows ; nevertheless raising his fist

16he rushed swiftly at her. The lordly Daitya brought his fist down on the goddess’ heart, and the goddess also smote ’ him on his breast with her palm. Wounded by the blow of * i ur yadd sthitd read yad asthitd as in the Bombay edition. t For deai read devtm. The Bombay edition reads lark hantum. + For »a da read tadd. C'ANDIKA' SLATS SUMBHA. Sll her palm the Daitya kiDg fell suddenly on the earth ; and

18again indeed he rose up, and springing upward he seized the goddess and mounted on high into the sky. There also

19C'andika, being without any support, fought with him. The Daitya and C'andika then fought at first with each other in the sky in a close combat, which wrought dismay among the

20Siddhas and munis ; after carrying on the close combat for a very long time with him, Ambika lifted him up then and

21whirled him around and flung him on the earth. When flung thus he touched the earth, he raised his fist hastily and rushed, evil of soul as he was, with the wish to kill C'andika.

22Seeing him, the lord of all the Daitya folk, approaching, the goddess then pierced him in the breast with a dart and

23felled him down on the earth. Shattered by the point of the goddess’ dart he fell lifeless on the ground, shaking the whole earth and its seas, islands and mountains.

24When that evil-souled demon was slain, the universe became placid, the earth regained perfect well-being, and the

25sky grew pure. Portent-clouds, which were full of flame before, became tranquil, and the rivers kept within their

26channels, when he was stricken down there. All the bands of gods tlieu grew exceedingly joyful in mind, when he was

27slain ; the Gandharvas sang out sweetly, and others of them souuded their instruments, and the bevies of Apsarases danced ; and favourable breezes blew, very brilliant grew the sun, and the tranquil sacred fires blazed freely, and tranquil became t‘ straw; sounds that had occurred in the regions of the sky.

Canto 11 (Mārkaṇḍeya Purāṇa, Canto 91)

1When the great lord of the Asuras was slain there by the goddess, Indra and the other gods led by Agni offered praise to her, Katyayani, because they had gained their desire ;* * * § and their faces shone forth, and their hopes became mani- fest.f

2“ O goddess, who removest the sufferings of thy suppliants, be gracious ! Be gracious, O mother of the whole world ! Be gracious, 0 queen of the universe ! safeguard the universe ! Thou, O goddess, art queen of ull that is moveable and immoveable !

3Thou alone hast become the support of the world, Because thou dost subsist in the form of the earth ! By thee, who existest in the form of water, all This universe is filled, 0 thou inviolable in thy valour !

4Thou art Vishnu’s energy, boundless in thy valour ; Thou art the germ of the universe, thou art Illusion sublime ! All this world has been bewitched, O goddess ; Thou indeed when attained* art the cause of final emanci- pation from existence on the earth !

5All sciences are portions of thee, 0 goddess ; So are all females without exception in the worlds? ! By thee alone, as mother, this world has been fill- What praise can there he for thee ? Thou art beyond praise, the sublimest expression]! ! * For ishta-lambhdcl read ishta-ldbhdd with the Bombay edit! ir:. f The Bombay edition reads vikdi'i-vaktrdbja-vikdiitdid/i, which means much the same. X Prapannd-, but prasannd, “well-pleased,” in the Bombay editioD is better. § The Bombay edition reads — striyah samastdh sakalam jaijac' c'a. “ So arc all females, and so is tbe whole world.” : Paroklih ; or “ tbe expression of the sublime.” HYMN TO C'ANDIKA. 513

6When as being the goddess, who constitutes every created thing, And who bestows Svarga and final emancipation from existence. Thou are praised — for thy praise again What sublime words can be sufficient ?

70 thou, who abidest under the form of Intelligence In the heart of every living creature ; O goddess, who bestowest Svarga and final emancipation from existence, O Narayani, reverence be to thee!

8Thou in the form of minutes, moments and other portions of time, Dost bring results to pass ; O thou who art mighty in the death of the universe, O Narayani, reverence be to thee !

9O thou who art beneficent with every happiness, O lady auspicious, who accomplishest every petition, O giver of refuge, O Tryambaka, O brilliant one, O Narayani, reverence be to thee !

10O eternal goddess, who constitutest the energy Of creation, permanence and destruction, O thou abode of good qualities, who consistest. of good qualities, O Narayani, reverence be to thee ! *

110 thou who ridest in a heavenly car yoked with swans, Who assumest the form of Brah mani,i- O goddess who sprinklest kusa-grass-steeped water, £ O Narayani, reverence be to thee !

120 thou who boldest a trident, the moon and a serpent, * The Bombay edition inserts a verse here — 0 thou who art the Supreme Way for the salvation Of those that seek refuge, of the woe-begone and of the afflicted, O goddess who takest suffering away from every one, O Narayani, reverence be to thee ! $ The Energy (sufe/t, fan.) of Bialnna. The swan is his vehicle, + Comments i v translates ksh aril" as ts/iepunu-iuVini or d iektii. 65 514 CANTO XCI. Who art borne on a huge bull. With the natural character of Mahesvari,* * * § O Narayani, reverence be to thee !

130 thou who art attended by the peacock and cock, Who bearest a great spear, O sinless one ; 0 thou who takest thy station in Kaumari’sf form, O Narayani, reverence be to thee !

14O thou who holdest as thy finest weapons A conch, discus, club, and the bow S'arnga, Be gracious, 0 thou who hast Vaishnavi’sJ form ; O Nirayagd, reverence be to thee !

15O thou who graspest a huge formidable discus, Who hast uplifted the earth with thy tushes, O auspicious one, who hast a hog-like form,§ O Narayani, reverence be to thee !

16O thou who in the fierce man- lion || form Didst put forth thy efforts to slay the Daityas, O thou who art connected^ with the deliverance of the three worlds, O Narayani, reverence be to thee !

17O thou who hast a diadem and a great thunderbolt, Who art dazzling with a thousand eyes, And who tookest away Vjitra’s life-breath, O Aindri ,** O Narayani, reverence be to thee !

18O thou who with the nature of S'iva-dutitf * The Energy ( talti ) of Mahesvara or Sira. The trident, moon and ser- pent are his emblems and ornaments, and the bull is his vehicle. t The Energy of Kumara or Karttikeya. The peacock is his vehicle, and the cock is an attendant of his parents, Siva and Parvati. t The Energy of Vishnu. The conch, discus, club and bow are his weapons. § The Energy of Vishnu in his incarnation as a boar. || The Energy of Vishnn in his incarnation as a lion-headed man. IT Another reading is Trailokya-trdna-mahite, “ O thou who art honoured with the deliverance of the three worlds.” «• The Energy (iakti) of Indra, the slayer of. Vritra. The diadem is his ornament, the thunder-bolt his weapon, and he has a thousand eyes, t+ See canto lxxxvii, verse 25. HYMN TO C'ANDIKA. 515 Slowest the mighty hosts of the Daityas, 0 thou of terrible form, of load shrieks, O Narayani, reverence be to thee !

19O thon who hast a face formidable with tnshes, Who art decorated with a garland of heads, O C'amunda, who grindest shaven heads, O Narayani, reverence be to thee !

20O Lakshmi, Modesty, Wide- Knowledge ! O Faith, Nourishment, Svadha, Immoveable ! O Great-Night, Great- Illusion !* O Narayani, reverence be to thee !

21O Mental- Vigour, Sarasvati, Choice One ! O Welfare, Wife of Babhru,t Dark One ! O Self-controlled Queen, be thou gracious! O Narayani, reverence be to thee !{

22O thou who hast the nature of all, Queen of all ! O thou who possessest the might of all ! From terrors save us, O goddess ! O goddess Durga, reverence be to thee !

23Kindly is this thy countenance, Which is adorned with three eyes ; May it guard us from all created things ! O Katyayani, reverence be to thee !

24Formidable with flames, exceedingly sharp, Destroying the Asuras without quarter, May tby trident guard us from fear ! O Bhadra-kali, reverence be to thee !

25Thy bell, that fills the world with its ringing And destroys the glories of the Daityas, May thy bell guard us, O goddess, * The Calcutta edition reads “ Wide-knowledge ” again here, f I.e., Sira. t The Bombay edition inserts a verBe here — O thon, the limit of whose hands and feet is everywhere, Whose eyes and head and month are everywhere, Whose ears and nose are everywhere ; 0 Narayani, reverence be to thee ! 516 CANfO xcr. Even ns like children from sins !

26Besmirched with the blood and fat of the Asnras As with mire, gleaming with rays, May thy scymitar be for onr welfare ! O C'andika, to thee we bow !

27Thou destroyst all sicknesses, when gratified ; Bat when wrathful destroyest all longed-for desires. No calamity befalls men who have sought unto thee ! They who have sought unto thee become verily a refuge themselves !

28This slaughter that thou hast now wrought On the great Asuras who hate righteousness, O goddess , By multiplying thy body in many forms, — O Ambika, what other goddess achieves that ?

29In the sciences, in the scriptures, which need the lamp of discrimination, And in the ancient sayings, who but thou Within the pit of selfishness, wherein is exceeding great darkness, Causes this universe to whirl about most grievously ?

30Wherever dwell Rakshasas and virulently-poisonous Nagas, Wherever foes exist, wherever the powers of the Dasyus, And where flaming fire appears amid the ocean, There abiding thou dost safeguard the universe !

31O queen of the universe, thou safeguardest the universe ! Thou hast the nature of the universe, for thou upholdest the universe. Thou art the lady worthy to be praised by the lord of the universe. They are The refuge of the universe, who bow in faith before thee !

320 goddess, be gracious ! Protect us wholly from fear of our foes Perpetually, as thou hast at this very time saved us promptly by the slaughter of the Asuras !* And bring thou quickly to rest the sins of all the worlds # For yathd sura-'badhdd read yathdaura-badhud. C'ANDIKA GIVES THE GODS A BOON. 517 And the great calamities which have sprang from the maturing of portents !

33To us who are prostrate be thou gracious, O goddess, who takest away affliction from the universe ! O thou worthy of praise from the dwellers in the three worlds, Bestow thou boons on the worlds ! ” The goddess spoke :

34I am ready to bestow a boon. O ye hosts of gods, choose whatever boon ye desire iu your mind ; I grant it as a thing that benefits the worlds. The gods spoke :

35O queen of all, complete thou* thus indeed the pacification of every trouble of the three worlds, and the destruction of our enemies. The goddess spoke:

36When the twenty-eighth age has arrived, in the Vaivasvata Manv-antara, two other great Asuras shall be born, S'umbha

37and Nisumbha. Then born as the offspring of Yasoda’s womb in the cowherd Nanda’s house, and dwelling on the Yindhya

38mountains, I will destroy them both. And again becoming incarnate in a very terrible form on the face of the earth, I

39will slay the Vaiprac'ittaf Danavas ; and when I devour those fierce and great Vaiprac'itta Asuras, my teeth shall become

40red like the flowers of the pomegranate. Hence the gods in Svarga and men in the world of mortals praising me shall always talk of me as “ Red-toothed.

41And again after a period of a hundred years during which rain and water shall fail, praised by the munis I shall „e

42born, but not womb-begotten, on the earth. Then because I shall behold the munis with a hundred eyey, mankind shall therefore celebrate me as “ Hundred-eyed. "§ * For tvathd read tvayd. + The descendants of Viprac'itti. J Rakta-dantikd. ^ Satdkshl. 51S CANTO sen.

43Next, 0 ye gods, I shall support* the whole world with the life-sustaining vegetables, which shall grow out of my own

44body, during a period of heavy rain. I shall gain fame on the earth then as Sakambhari ; f and in that very period I shall slay the great Asura named Durgama.

45And again when taking a terrible form on mount Himavat I shall destroy Rakshasas for the sake of delivering the munis,

46all the munis bowing their bodies reverently shall laud me then ; hence my name “ The terrible goddess ”J shall become celebrated.

47When Arunaksha§ shall work great trouble in the three worlds, I shall take a bee-like form, the form, of innumerable

48bees, and shall slay the great Asura for the welfare of the three worlds, and folk shall then extol me everyone as Bhramari.||

49Thus whenever trouble shall arise caused by the Danavas, at each such time I shall become incarnate and accomplish the foes’ destruction.

Canto 12 (Mārkaṇḍeya Purāṇa, Canto 92)

1And whoever with mind composed shall praise me constant- ly with these hymns, I will quiet down every trouble for him

2assuredly. And those who shall celebrate the destruction of Madhu and Kaitabha, the slaughter of the Asura Mahisha,

3and the slaying of S'nmbha and Nisumbha likewise ; and those also who shall listen* in faith to this poem of my sublime majesty on the eighth day of the lunar fortnight, on

4the fourteenth and on the ninth, with intent mind, to them shall happen no wrong-doing whatever, nor calamities that arise from wrong-doing, nor poverty, nor indeed deprivation of o their desire3.f Never shall he experience fear from enemies, from robbers, nor from kings, nor from weapon or fire or

6water-flood. Hence this poem of my majesty must be read by men of composed minds and listened to by them always

7with faith, for it is the supreme course of blessings. Now may this poem of my majesty quell all kinds of calamities, which arise from grievous pestilence, J and the three-fold

8portent. Where this poem is duly read constantly at my sanctuary, I will never forsake that place, and there my

9presence is fixed. At the offering of the bali, and during worship, in the ceremonies with fire, and at a great festival, all this story of my exploits must verily be proclaimed and

10listened to. I will accept with kindliness both the bali worship that is paid, and the oblation by fire that is offered, by

11him who understands or him who understands not. And at the great annual worship that is performed in autumn time, the man, who listens filled with faith to this poem of my

12majesty, shall assuredly through my favour be delivered from every trouble, and be blessed with riches, grain and children.

13From listening to this poem of my majesty moreover come splendid issues and prowess in battles, and a man becomes * The Bombay edition reads stoshyanti, “ shall celebrate in song.” f Ishta-viyojana ; or “separation from loved ones.” Ft yojana is not in the dictionary. * Mahd-mari ; or “ cholera.” 520

14fearless.* When men listen to this poem, of my majesty, enemies pass to destruction, and prosperity accrues and their

15family rejoices. Let a man listen to this poem of my majesty everywhere, at a ceremony for securing tranquillity, and after seeing an ill-dream and when planets are greatly eclipsed. 1G Thereby portents turn into calm, and also dreadful eclipses of the planets, and also an ill-dream which men have seen ; and

17a sweet dream appears. It produces peacefulness in children who have been possessed by the demon that seizes children, + and it is the best promoter of friendship among men when union

18is dissolved ; it is the most potent diminisher of the power of all men of ill livelihood ; verily through reading it, comes

19the destruction of Rakshasas, goblins and Pisacas. All this poem of my majesty brings a man near unto me. And by meaus of cattle, flowers, arghya offerings and incenses, and

20by the finest perfumes and lamps, by feasts given to brahmans, by oblations, by sprinkled water day and night, and by various other objects of enjoyment, by gifts yearly — the

21favour which comes by such means, such favour is won from me when this story of my noble exploits is once heard. When

22heard it takes away sins and confers perfect health. This celebration of me preserves created beings from future births, even this story of my exploits in battles, the annihilation of

23the wicked Daityas. When it is heard, no fear, that is caused by enmity, springs up among men. And the hymns which ye have composed, and those composed by brahman

24rishis, and those composed by Brahma bestow a splendid mind.J He who is surrounded by a raging fire in a forest * The text as it stands is incorrect, for pardkrama is masc., and parakra- mam, acc., has no verb. I have read therefore pardkramas c'a for pardkra- mam c'a. The Bombay edition reads tathotpattih prithak subhah pardkra- mdmi c'a, and the commentary translates the verse thus — “From listenin'' to this poem of my majesty, and to my splendid diverse appearances in the forms of the Energies, and to my feats of prowess in battleB, a man becomes fearless.” t Bala-graha ; see canto li. + Or gatim, “ course” or “ issue.” THE DEMONS WERE BANISHED TO PATALA. 521

25or oa a lonesome road, or who is encompassed by robbers in a desolate spot, or who is captured by enemies, or who is prowled after by a lion or tiger or by wild elephants in a

26forest, or who is under the command of an enraged king, or who is sentenced to death, or who has fallen into bonds, or who is whirled around by the wind, or who stands in a

27ship in the wide sea, or, who is in the most dreadful battle with weapons falling upon him, or who is afflicted with pain

28amidst all kinds of terrible troubles — such a man on calling to mind this story of my exploits is delivered from his strait. Through my power lions and other dangerous beasts, robbers and enemies, from a distance indeed, flee from him who calls to mind this story of my exploits. The fisbi spoke :

29Having spoken thus the adorable C'andika, who is fierce in prowess, vanished there, while the gods were gazing indeed

30on her. The gods also relieved from fear, their foes being slain, all resumed their own dominions as before, participating in their shares of sacrifices.

31And the Daityas — when Smmbha, that most fierce foe of the gods, who brought ruin on the world and who was peerless

32in prowess, had been slain by the goddess in fight, and Nisumbha also great in valour was slain — all came to Patala. Thus that adorable goddess, although everlasting, yet

33taking birth again and again, accomplishes the safeguarding of the world, 0 king. By her this universe is bewitched ; she

34verily gives birth to the universe. And when besought, she bestows knowledge ; when gratified, she bestows prosperity.

35All this egg of Brahma, O king, is pervaded by her, who is Mahaka.lv at Mahakala,* and who has the nature of the Great Destroying Goddess.f She indeed is Mahd-mari at the fated

36time; she indeed is creation, the Unborn ; she indeed the Eternal gives stability to created beings at their fated time. She indeed * A. shrine sacred to Siva at Ujjaiu; see liaghu- Yariisa, vi. 32-3-1; and Megha-Duta i. 34. t Mahd-mdri ; see verse 7 above. 66 522 CAHTO I cm. is Lakshrni, bestowing prosperity on the houses of men while

37she abides with them ; and she indeed when she is absent becomes the goddess of 111 Fortune* unto their destruction. When hymned and worshipped with flowers, and with incense, perfumes and other offerings, she bestows wealth and scms, and a mind brilliant in righteousness.

Canto 13 (Mārkaṇḍeya Purāṇa, Canto 93)

1I have now related to thee, 0 king, this snblimo poem the Devi-mahatmya. Such majestic power has the goddess, by

2whom this world is upheld. Moreover knowledge is conferred by her who is the adorable Vishnu’s Illusive power. By her thou and this vaiiya and other men of discrimination, and

3celebrated men are bewitched ; and others shall become bewitched. Go unto her, the supreme queen, as to a place of refuge, O great king. She indeed, when propitiated by men, bestows enjoyment, S varga and final emancipation from existence. Markandeya spoke :

4Having heard this bis speech, king Su-ratha fell prostrate before the illustrious j-ishi who performed severe penances,

5and being down-cast by his excessive regard for self and by the deprivation of his kingdom, went forthwith to per-

6form austerities ; and the vaisya, O great muni, in order to get a vision of Amba, took up his station on a sand-bank * AAakshmi. WHO SHALL BB THE MAN0 SAVARNI. 623

7in a river ; and the vaisya practised austerities, muttering the sublime hymn to the goddess. They both made an earthen image of the goddess on that sand-bank, and paid worship

8to it with flowers, incense, fire and libations of water. Ab- staining from food, restricting their food, concentrating their minds on her, keeping their thoughts composed, they both

9offered the bali offering also sprinkled with blood drawn from their own limbs. "When they continued with subdued souls to propitiate her thus for three years, C'andika, who upholds the world, well-pleased spoke in visible shape. The goddess spoke :

10What thou dost solicit, O king, and thou O rejoicer of thy family, receive ye all that from me ; well-pleased I bestow it. Markandeya spoke :

11Then the king chose a kingdom that should not perish in another life, and in this life his own kingdom wherein the

12power of his euemies should . be destroyed by force. Then the vaisya also, whose mind was down-cast, chose know- ledge , — to be wise, knowing * what is mine,’ and 1 what I am ,’ — knowledge that causes the downfall of worldly attach- ments. The goddess spoke :

13O king, thou shalt obtain thine own kingdom in a very few days, after slaying thine enemies ; it shall be steadfast for

14thee there ; and when dead thou shalt gain another life from the god y ivasvat, and shalt be a Manu on earth, by name

15Savarnika. And O excellent vaisya, I bestow on thee the boon which thou hast besought of me ; knowledge shall be thine unto full perfection. Markandeya spoke :

16Having thus given them both the boon that each desired, the goddess vanished forthwith, while extolled by them both in faith.

17Having thus gained the boon from the goddess, Su-ratha the noble kshattriya shall obtain a new birth through the Sun, and shall be the Mann Savarni. 524