मार्कण्डेय उवाच॥
mārkaṇḍeya uvāca .. 1 ..
Markandeya said:
सावर्णिः सूर्यतनयो यो मनुः कथ्यतेऽष्टमः ।
निशामय तदुत्पत्तिं विस्तराद् गदतो मम॥
sāvarṇiḥ sūryatanayo yo manuḥ kathyate'ṣṭamaḥ . niśāmaya tadutpattiṃ vistarād gadato mama .. 2 ..
Savarni, the son of Surya, is called the eighth Manu. Listen, while I describe his birth in detail.
महामायानुभावेन यथा मन्वन्तराधिपः ।
स बभूव महाभागः सावर्णिस्तनयो रवेः॥
mahāmāyānubhāvena yathā manvantarādhipaḥ . sa babhūva mahābhāgaḥ sāvarṇistanayo raveḥ .. 3 ..
Hear how that illustrious Savarni, the son of the Sun god, became the lord of the Manvantara by the grace of Mahamaya.
स्वारोचिषेऽन्तरे पूर्वं चैत्रवंशसमुद्भवः ।
सुरथो नाम राजाभूत्समस्ते क्षितिमण्डले॥
svārociṣe'ntare pūrvaṃ caitravaṃśasamudbhavaḥ . suratho nāma rājābhūtsamaste kṣitimaṇḍale .. 4 ..
In former times, during the period of the Svarochisha Manu, there was a king named Suratha, born of the Chaitra dynasty, who ruled over the entire earth.
तस्य पालयतः सम्यक् प्रजाः पुत्रानिवौरसान् ।
बभूवुः शत्रवो भूपाः कोलाविध्वंसिनस्तदा॥
tasya pālayataḥ samyak prajāḥ putrānivaurasān . babhūvuḥ śatravo bhūpāḥ kolāvidhvaṃsinastadā .. 5 ..
While he protected his subjects righteously like his own children, the kings who were the destroyers of the Kolas became his enemies.
तस्य तैरभवद् युद्धमतिप्रबलदण्डिनः ।
न्यूनैरपि स तैर्युद्धे कोलाविध्वंसिभिर्जितः॥
tasya tairabhavad yuddhamatiprabaladaṇḍinaḥ . nyūnairapi sa tairyuddhe kolāvidhvaṃsibhirjitaḥ .. 6 ..
He, who wielded a very powerful army, fought a battle with them, but was defeated in war by the Kola-destroyers even though they were inferior in number.
ततः स्वपुरमायातो निजदेशाधिपोऽभवत् ।
आक्रान्तः स महाभागस्तैस्तदा प्रबलारिभिः॥
tataḥ svapuramāyāto nijadeśādhipo'bhavat . ākrāntaḥ sa mahābhāgastaistadā prabalāribhiḥ .. 7 ..
Then he returned to his own city and remained the ruler of his own country, but that illustrious king was soon attacked by those powerful enemies.
अमात्यैर्बलिभिर्दुष्टैर्दुर्बलस्य दुरात्मभिः ।
कोशो बलं चापहृतं तत्रापि स्वपुरे ततः॥
amātyairbalibhirduṣṭairdurbalasya durātmabhiḥ . kośo balaṃ cāpahṛtaṃ tatrāpi svapure tataḥ .. 8 ..
Even in his own city, the king, now bereft of strength, was robbed of his treasury and army by his powerful, wicked, and evil-minded ministers.
ततो मृगयाव्याजेन हृतस्वाम्यः स भूपतिः ।
एकाकी हयमारुह्य जगाम गहनं वनम्॥
tato mṛgayāvyājena hṛtasvāmyaḥ sa bhūpatiḥ . ekākī hayamāruhya jagāma gahanaṃ vanam .. 9 ..
Thereafter, deprived of his sovereignty, the king mounted a horse under the pretext of hunting and went alone into a dense forest.
स तत्राश्रममद्राक्षीद् द्विजवर्यस्य मेधसः ।
प्रशान्तश्वापदाकीर्णं मुनिशिष्योपशोभितम्॥
sa tatrāśramamadrākṣīd dvijavaryasya medhasaḥ . praśāntaśvāpadākīrṇaṃ muniśiṣyopaśobhitam .. 10 ..
There he saw the hermitage of Medhas, the foremost among the twice-born, filled with peaceful wild animals and graced by the disciples of the sage.
तस्थौ कञ्चित् स कालं च मुनिना तेन सत्कृतः ।
इतश्चैतश्च विचरंस्तस्मिन् मुनिवराश्रमे॥
tasthau kañcit sa kālaṃ ca muninā tena satkṛtaḥ . itaścaitaśca vicaraṃstasmin munivarāśrame .. 11 ..
Entertained by that sage, he stayed for some time, wandering hither and thither in that excellent hermitage.
सोऽचिन्तयत् तदा तत्र ममत्वाकृष्टचेतनः ।
मत्पूर्वैः पालितं पूर्वं मया हीनं पुरं हि तत्॥
so'cintayat tadā tatra mamatvākṛṣṭacetanaḥ . matpūrvaiḥ pālitaṃ pūrvaṃ mayā hīnaṃ puraṃ hi tat .. 12 ..
Then, his mind drawn by attachment, he thought: 'That city, formerly protected by my ancestors, is now bereft of me.
मद्भृत्यैस्तैरसद्वृत्तैर्धर्मतः पाल्यते न वा ।
न जाने स प्रधानो मे शूरहस्ती सदामदः॥
madbhṛtyaistairasadvṛttairdharmataḥ pālyate na vā . na jāne sa pradhāno me śūrahastī sadāmadaḥ .. 13 ..
I do not know whether it is being governed righteously or not by those wicked servants of mine. I do not know what has become of my chief heroic elephant, always in rut,
मम वैरिवशं यातः कान् भोगानुपलप्स्यते ।
ये ममानुगता नित्यं प्रसादधनभोजनैः॥
mama vairivaśaṃ yātaḥ kān bhogānupalapsyate . ye mamānugatā nityaṃ prasādadhanabhojanaiḥ .. 14 ..
now that he has fallen into the hands of my enemies, and what pleasures he will obtain. Those who were my constant followers, receiving favors, wealth, and food,
अनुवृत्तिं ध्रुवं तेऽद्य कुर्वन्त्यन्यमहीभृताम् ।
असम्यग्व्ययशीलैस्तैः कुर्वद्भिः सततं व्ययम्॥
anuvṛttiṃ dhruvaṃ te'dya kurvantyanyamahībhṛtām . asamyagvyayaśīlaistaiḥ kurvadbhiḥ satataṃ vyayam .. 15 ..
are now certainly serving other kings. Through those spendthrifts who constantly squander wealth,
सञ्चितः सोऽतिदुःखेन क्षयं कोशो गमिष्यति ।
एतच्चान्यच्च सततं चिन्तयामास पार्थिवः॥
sañcitaḥ so'tiduḥkhena kṣayaṃ kośo gamiṣyati . etaccānyacca satataṃ cintayāmāsa pārthivaḥ .. 16 ..
the treasury which I accumulated with great difficulty will surely be depleted.' The king continuously thought of these and other matters.
तत्र विप्राश्रमाभ्याशे वैश्यमेकं ददर्श सः ।
स पृष्टस्तेन कस्त्वं भो हेतुश्चागमनेऽत्र कः॥
tatra viprāśramābhyāśe vaiśyamekaṃ dadarśa saḥ . sa pṛṣṭastena kastvaṃ bho hetuścāgamane'tra kaḥ .. 17 ..
Near the hermitage of the Brahmana, he saw a merchant, and asked him: 'Ho! Who are you? What is the reason for your coming here?
सशोक इव कस्मात्त्वं दुर्मना इव लक्ष्यसे ।
इत्याकर्ण्य वचस्तस्य भूपतेः प्रणयोदितम्॥
saśoka iva kasmāttvaṃ durmanā iva lakṣyase . ityākarṇya vacastasya bhūpateḥ praṇayoditam .. 18 ..
Why do you appear as if full of sorrow and depressed in mind?' Hearing these words of the king, spoken with affection,
प्रत्युवाच स तं वैश्यः प्रश्रयावनतो नृपम्॥
pratyuvāca sa taṃ vaiśyaḥ praśrayāvanato nṛpam .. 19 ..
the merchant bowed with respect and replied to the king.
वैश्य उवाच॥
vaiśya uvāca .. 20 ..
The merchant said:
समाधिर्नाम वैश्योऽहमुत्पन्नो धनिनां कुले ॥
१.॥
I am a merchant named Samadhi, born in a wealthy family.
पुत्रदारैर्निरस्तश्च धनलोभादसाधुभिः ।
विहीनश्च धनैर्दारैः पुत्रैरादाय मे धनम् ॥
१.॥
I have been cast out by my sons and wife, who are wicked through greed of wealth. My wife and sons have misappropriated my riches, and made me devoid of wealth.
वनमभ्यागतो दुःखी निरस्तश्चाप्तबन्धुभिः ।
सोऽहं न वेद्मि पुत्राणां कुशलाकुशलात्मिकाम् ॥
१.॥
Cast out by my trusted kinsmen, I have come to the forest grief-stricken. Dwelling here, I do not know anything as regards good or bad of my sons.
प्रवृत्तिं स्वजनानां च दाराणां चात्र संस्थितः ।
किं नु तेषां गृहे क्षेममक्षेमं किं नु साम्प्रतम् ॥
१.॥
And of my kinsmen and wife. At present is welfare or ill-luck theirs at home?
कथं ते किं नु सद्वृत्ता दुर्वृत्ताः किं नु मे सुताः ॥
१.॥
How are they? Are my sons living good or evil lives?
राजोवाच ॥
१.॥
The king said:
यैर्निरस्तो भवाँल्लुब्धैः पुत्रदारादिभिर्धनैः ॥
१.॥
Those covetous folk, your sons, wife and others, who have deprived you of your wealth and cast you out.
तेषु किं भवतः स्नेहमनुबध्नाति मानसम् ॥
१.॥
Why is your mind affectionately attached to them?
वैश्य उवाच ॥
१.॥
The merchant said:
एवमेतद्यथा प्राह भवानस्मद्गतं वचः ॥
१.॥
This very thought has occurred to me, just as you have uttered it.
किं करोमि न बध्नाति मम निष्ठुरतां मनः ।
यैः सन्त्यज्य पितृस्नेहं धनलुब्धैर्निराकृतः ॥
१.॥
What can I do? My mind does not become hard; it bears deep affection to those very persons who have driven me out in their greed for wealth, abandoning love for a father.
पतिस्वजनहार्दं च हार्दितेष्वेव मे मनः ।
किमेतन्नाभिजानामि जानन्नपि महामते ॥
१.॥
And attachment to one's master and kinsmen. I do not comprehend although I know it, O noble hearted king.
यत्प्रेमप्रवणं चित्तं विगुणेष्वपि बन्धुषु ।
तेषां कृते मे निःश्वासो दौर्मनस्यं च जायते ॥
१.॥
How it is that the mind is prone to love even towards worthless kinsmen. On account of them I heave sighs and also feel dejected.
करोमि किं यन्न मनस्तेष्वप्रीतिषु निष्ठुरम् ॥
१.॥
What can I do since my mind is not hard towards those unloving ones?
मार्कण्डेय उवाच ॥
१.॥
Markandeya said:
ततस्तौ सहितौ विप्र तं मुनिं समुपस्थितौ ॥
१.॥
Then they both, the merchant and the king, approached the sage, O Brahmana.
समाधिर्नाम वैश्योऽसौ स च पार्थिवसत्तमः ।
कृत्वा तु तौ यथान्यायं यथार्हं तेन संविदम् ॥
१.॥
The merchant named Samadhi and the noble king, having paid their respects to him as was proper and worthy.
उपविष्टौ कथाः काश्चिच्चक्रतुर्वैश्यपार्थिवौ ॥
१.॥
They sat down and the merchant and the king began some conversations.
राजोवाच ॥
१.॥
The king said:
भगवंस्त्वामहं प्रष्टुमिच्छाम्येकं वदस्व तत् ॥
१.॥
O venerable sir, I wish to ask you one thing, please tell me that.
दुःखाय यन्मे मनसः स्वचित्तायत्ततां विना ।
ममत्वं गतराज्यस्य राज्याङ्गेष्वखिलेष्वपि॥
duḥkhāya yanme manasaḥ svacittāyattatāṃ vinā . mamatvaṃ gatarājyasya rājyāṅgeṣvakhileṣvapi ॥ 41 ॥
It is for my sorrow that my mind, without being under my control, has attachment to the entire kingdom and its limbs, even though I have lost it.
जानतोऽपि यथाज्ञस्य किमेतन्मुनिसत्तम ।
अयं च निकृतः पुत्रैर्दारैर्भृत्यैस्तथोज्झितः॥
jānato'pi yathājñasya kimetanmunisattama . ayaṃ ca nikṛtaḥ putrairdārairbhṛtyaistathojjhitaḥ ॥ 42 ॥
O best of sages, what is this that happens to me, who know it, just as to an ignorant man? And this man is humiliated by his sons and wives, and forsaken by his servants.
स्वजनेन च सन्त्यक्तस्तेषु हार्दी तथाप्यति ।
एवमेष तथाहं च द्वावप्यत्यन्तदुःखितौ॥
svajanena ca santyaktasteṣu hārdī tathāpyati . evameṣa tathāhaṃ ca dvāvapyatyantaduḥkhitau ॥ 43 ॥
Though abandoned by his own people, he is still exceedingly affectionate towards them. Thus both he and I are extremely unhappy.
दृष्टदोषेऽपि विषये ममत्वाकृष्टमानसौ ।
तत्किमेतन्महाभाग यन्मोहो ज्ञानिनोरपि॥
dṛṣṭadoṣe'pi viṣaye mamatvākṛṣṭamānasau . tatkimetanmahābhāga yanmoho jñāninorapi ॥ 44 ॥
Our minds are drawn by attachment to objects whose defects we clearly see. O illustrious one, what is this delusion that afflicts even those who have knowledge?
ममास्य च भवत्येषा विवेकान्धस्य मूढता॥
mamāsya ca bhavatyeṣā vivekāndhasya mūḍhatā ॥ 45 ॥
This bewilderment, which blinds discrimination, happens to both me and him.
ऋषिरुवाच॥
ṛṣiruvāca ॥ 46 ॥
The sage said:
ज्ञानमस्ति समस्तस्य जन्तोर्विषयगोचरे॥
jñānamasti samastasya jantorviṣayagocare ॥ 47 ॥
Every living being has knowledge regarding the objects of the senses.
विषयाश्च महाभाग यान्ति चैवं पृथक्पृथक् ।
दिवान्धाः प्राणिनः केचिद्रात्रावन्धास्तथापरे॥
viṣayāśca mahābhāga yānti caivaṃ pṛthakpṛthak . divāndhāḥ prāṇinaḥ kecidrātrāvandhāstathāpare ॥ 48 ॥
And the objects of senses, O illustrious one, manifest in various ways. Some beings are blind by day, and others are blind by night.
केचिद्दिवा तथा रात्रौ प्राणिनस्तुल्यदृष्टयः ।
ज्ञानिनो मनुजाः सत्यं किं तु ते न हि केवलम्॥
keciddivā tathā rātrau prāṇinastulyadṛṣṭayaḥ . jñānino manujāḥ satyaṃ kiṃ tu te na hi kevalam ॥ 49 ॥
Some beings have equal sight both by day and by night. Human beings are certainly endowed with knowledge, but they are not the only ones.
यतो हि ज्ञानिनः सर्वे पशुपक्षिमृगादयः ।
ज्ञानं च तन्मनुष्याणां यत्तेषां मृगपक्षिणाम्॥
yato hi jñāninaḥ sarve paśupakṣimṛgādayaḥ . jñānaṃ ca tanmanuṣyāṇāṃ yatteṣāṃ mṛgapakṣiṇām ॥ 50 ॥
For cattle, birds, animals and other creatures also possess knowledge. The knowledge that men have, birds and beasts too have.
मनुष्याणां च यत्तेषां तुल्यमन्यत्तथोभयोः ।
ज्ञानेऽपि सति पश्यैतान् पतङ्गाञ्छावचञ्चुषु॥
manuṣyāṇāṃ ca yatteṣāṃ tulyamanyattathobhayoḥ . jñāne'pi sati paśyaitān pataṅgāñchāvacañcuṣu ॥ 51 ॥
And what they have, men also possess; and the rest is common to both. Look at these birds, which though they possess knowledge, drop grains into the beaks of their young ones.
कणमोक्षादृतान् मोहात्पीड्यमानानपि क्षुधा ।
मानुषा मनुजव्याघ्र साभिलाषाः सुतान् प्रति॥
kaṇamokṣādṛtān mohātpīḍyamānānapi kṣudhā . mānuṣā manujavyāghra sābhilāṣāḥ sutān prati ॥ 52 ॥
Though pecked by hunger themselves, they do so out of delusion. Human beings, O tiger among men, are attached to their children.
लोभात् प्रत्युपकाराय नन्वेतान् किं न पश्यसि ।
तथापि ममतावर्त्ते मोहगर्ते निपातिताः॥
lobhāt pratyupakārāya nanvetān kiṃ na paśyasi . tathāpi mamatāvartte mohagarte nipātitāḥ ॥ 53 ॥
Out of greed for return good deeds. Do you not see this? Even so men are hurled into the whirlpool of attachment, the pit of delusion.
महामायाप्रभावेण संसारस्थितिकारिणा ।
तन्नात्र विस्मयः कार्यो योगनिद्रा जगत्पतेः॥
mahāmāyāprabhāveṇa saṃsārasthitikāriṇā . tannātra vismayaḥ kāryo yoganidrā jagatpateḥ ॥ 54 ॥
Through the power of Mahamaya, who makes the existence of the world possible. Marvel not at this. This Yoganidra of the lord of the world...
महामाया हरेश्चैषा तया सम्मोह्यते जगत् ।
ज्ञानिनामपि चेतांसि देवी भगवती हि सा॥
mahāmāyā hareścaiṣā tayā sammohyate jagat . jñānināmapi cetāṃsi devī bhagavatī hi sā ॥ 55 ॥
...is the Mahamaya of Hari, by whom the world is deluded. Verily she, the Devi, forcibly draws the minds of even the wise.
बलादाकृष्य मोहाय महामाया प्रयच्छति ।
तया विसृज्यते विश्वं जगदेतच्चराचरम्॥
balādākṛṣya mohāya mahāmāyā prayacchati . tayā visṛjyate viśvaṃ jagadetaccarācaram ॥ 56 ॥
And throws them into delusion. She creates this entire universe, both moving and unmoving.
सैषा प्रसन्ना वरदा नृणां भवति मुक्तये ।
सा विद्या परमा मुक्तेर्हेतुभूता सनातनी॥
saiṣā prasannā varadā nṛṇāṃ bhavati muktaye . sā vidyā paramā mukterhetubhūtā sanātanī ॥ 57 ॥
It is she who, when propitious, becomes a boon-giver to human beings for their final liberation. She is the supreme knowledge, the eternal cause of liberation.
संसारबन्धहेतुश्च सैव सर्वेश्वरेश्वरी॥
saṃsārabandhahetuśca saiva sarveśvareśvarī ॥ 58 ॥
She is also the cause of the bondage of transmigration, and the sovereign over all lords.
राजोवाच॥
rājovāca ॥ 59 ॥
The king said:
भगवन् का हि सा देवी महामायेति यां भवान्॥
bhagavan kā hi sā devī mahāmāyeti yāṃ bhavān ॥ 60 ॥
Venerable sir, who is that Devi whom you call Mahamaya?
यत्प्रभावा च सा देवी यत्स्वरूपा यदुद्भवा ॥
१.॥
What is the power of that Devi, what is her form, and what is her origin?
तत्सर्वं श्रोतुमिच्छामि त्वत्तो ब्रह्मविदां वर ॥
१.॥
All that I wish to hear from you, O you supreme among the knowers of Brahman.
ऋषिरुवाच ॥
१.॥
The Rishi said:
नित्यैव सा जगन्मूर्तिस्तया सर्वमिदं ततम् ॥
१.॥
She is eternal, embodied as the universe. By her all this is pervaded.
तथापि तत्समुत्पत्तिर्बहुधा श्रूयतां मम ।
देवानां कार्यसिद्ध्यर्थमाविर्भवति सा यदा ॥
१.॥
Nevertheless she incarnates in manifold ways; hear it from me. When she manifests herself in order to accomplish the purposes of the devas,
उत्पन्नेति तदा लोके सा नित्याप्यभिधीयते ।
योगनिद्रां यदा विष्णुर्जगत्येकार्णवीकृते ॥
१.॥
she is said to be born in the world, though she is eternal. When the universe was converted into one ocean,
आस्तीर्य शेषमभजत् कल्पान्ते भगवान् प्रभुः ।
तदा द्वावसुरौ घोरौ विख्यातौ मधुकैटभौ ॥
१.॥
and the adorable Vishnu ji stretched out on Sesa and took the mystic slumber at the end of a kalpa, then two terrible asuras, the well-known Madhu and Kaitabha,
विष्णुकर्णमलोद्भूतौ हन्तुं ब्रह्माणमुद्यतौ ।
स नाभिकमले विष्णोः स्थितो ब्रह्मा प्रजापतिः ॥
१.॥
sprung into being from the dirt of Vishnu's ears, sought to slay Brahma; Brahma, the father of beings, was sitting in the lotus that came out from Vishnu's navel.
दृष्ट्वा तावसुरौ चोग्रौ प्रसुप्तं च जनार्दनम् ।
तुष्टाव योगनिद्रां तामेकाग्रहृदयः स्थितः ॥
१.॥
Seeing these two fierce asuras and Janardhana asleep, Brahma with concentrated mind extolled Yoganidra,
विबोधनार्थाय हरेर्हरिनेत्रकृतालयाम् ।
विश्वेश्वरीं जगद्धात्रीं स्थितिसंहारकारिणीम् ॥
१.॥
dwelling in Hari's eyes, with a view to awakening Hari. He extolled the Queen of the universe, the supporter of the worlds, the cause of the sustenance and dissolution alike,
निद्रां भगवतीं विष्णोरतुलां तेजसः प्रभुः ॥
१.॥
the incomparable Devi of sleep of Vishnu, the lord of light.
ब्रह्मोवाच ॥
१.॥
Brahma said:
त्वं स्वाहा त्वं स्वधा त्वं हि वषट्कारः स्वरात्मिका ॥
१.॥
You are Svaha and Svadha. You are verily the Vasatkara and embodiment of Svara.
सुधा त्वमक्षरे नित्ये त्रिधा मात्रात्मिका स्थिता ।
अर्धमात्रा स्थिता नित्या यानुच्चार्याविशेषतः ॥
१.॥
You are the nectar. O eternal and imperishable One, you are the embodiment of the threefold matras. You are half a matra, though eternal. You are verily that which cannot be uttered specifically.
त्वमेव सन्ध्या सावित्री त्वं देवि जननी परा ।
त्वयैतद्धार्यते विश्वं त्वयैतत् सृज्यते जगत् ॥
१.॥
You are Savitri and the supreme Mother of the devas. By you this universe is borne, by you this world is created.
त्वयैतत् पाल्यते देवि त्वमत्स्यन्ते च सर्वदा ।
विसृष्टौ सृष्टिरूपा त्वं स्थितिरूपा च पालने ॥
१.॥
By you it is protected, O Devi, and you always consume it at the end. O you who are always of the form of the whole world, at the time of creation you are of the form of the creative force, at the time of sustentation you are of the form of the protective power,
तथा संहृतिरूपान्ते जगतोऽस्य जगन्मये ।
महाविद्या महामाया महामेधा महास्मृतिः ॥
१.॥
and at the time of the dissolution of the world, you are of the form of the destructive power. You are the supreme knowledge, the supreme Maya, the supreme intellect, the supreme memory,
महामोहा च भवती महादेवी महेश्वरी ।
प्रकृतिस्त्वं च सर्वस्य गुणत्रयविभाविनी ॥
१.॥
the supreme delusion, the supreme Devi, and the supreme ruler. You are the primordial cause of everything, bringing into force the three qualities.
कालरात्रिर्महारात्रिर्मोहरात्रिश्च दारुणा ।
त्वं श्रीस्त्वमीश्वरी त्वं ह्रीस्त्वं बुद्धिर्बोधलक्षणा ॥
१.॥
You are the dark night of periodic dissolution, the great night of final dissolution, and the terrible night of delusion. You are the devi of good fortune, the supreme ruler, modesty, intelligence characterized by knowledge,
लज्जा पुष्टिस्तथा तुष्टिस्त्वं शान्तिः क्षान्तिरेव च ।
खड्गिनी शूलिनी घोरा गदिनी चक्रिणी तथा ॥
१.॥
bashfulness, nourishment, contentment, tranquility, and forbearance. Armed with sword, spear, club, discus, you are terrible.
शङ्खिनी चापिनी बाणभुशुण्डीपरिघायुधा ।
सौम्या सौम्यतराशेषसौम्येभ्यस्त्वतिसुन्दरी ॥
१.॥
Armed with the conch, bow, arrows, sling, and mace, You are gentle, yea, more gentle than all other gentle things, and exceedingly beautiful.
परापराणां परमा त्वमेव परमेश्वरी ।
यच्च किञ्चित्क्वचिद्वस्तु सदसद्वाखिलात्मिके ॥
१.॥
You are the Supreme Empress, higher than the highest and the lowest. O Soul of all things, whatever or wherever anything exists, whether real or unreal,
तस्य सर्वस्य या शक्तिः सा त्वं किं स्तूयसे मया ।
यया त्वया जगत्स्रष्टा जगत्पात्यत्ति यो जगत् ॥
१.॥
of all that You are the power; how then can You be extolled by me? By You, even He who creates, preserves, and consumes the universe,
सोऽपि निद्रावशं नीतः कस्त्वां स्तोतुमिहेश्वरः ।
विष्णुः शरीरग्रहणमहमीशान एव च ॥
१.॥
has been brought under the influence of sleep; who then is capable of praising You here? Since Vishnu, myself (Brahma), and Shiva (Ishana),
कारितास्ते यतोऽतस्त्वां कः स्तोतुं शक्तिमान् भवेत् ।
सा त्वमित्थं प्रभावैः स्वैरुदारैर्देवि संस्तुता ॥
१.॥
have been made by You to assume physical embodiment, who indeed has the capacity to praise You? Being thus lauded, O Devi, with Your exalted glories,
मोहयैतौ दुराधर्षावसुरौ मधुकैटभौ ।
प्रबोधं च जगत्स्वामी नीयतामच्युतो लघु ॥
१.॥
delude these two invincible asuras, Madhu and Kaitabha, and quickly awaken the Sovereign of the cosmos, Achyuta.
बोधश्च क्रियतामस्य हन्तुमेतौ महासुरौ ॥
१.॥
And awaken in Him the resolve to destroy these two mighty asuras.
ऋषिरुवाच ॥
१.॥
The Rishi said:
एवं स्तुता तदा देवी तामसी तत्र वेधसा ॥
१.॥
Thus extolled then by the Creator (Brahma), the devi Tamasi (presiding over sleep and darkness),
विष्णोः प्रबोधनार्थाय निहन्तुं मधुकैटभौ ।
नेत्रास्यनासिकाबाहुहृदयेभ्यस्तथोरसः ॥
१.॥
for the purpose of waking Vishnu to slay Madhu and Kaitabha, came forth from His eyes, mouth, nostrils, arms, heart, and chest,
निर्गम्य दर्शने तस्थौ ब्रह्मणोऽव्यक्तजन्मनः ।
उत्तस्थौ च जगन्नाथस्तया मुक्तो जनार्दनः ॥
१.॥
and appeared before Brahma of unmanifest origin. Released by Her, Janardana, the lord of the universe, awoke and arose.
एकार्णवेऽहिशयनात्ततः स ददृशे च तौ ।
मधुकैटभौ दुरात्मानावतिवीर्यपराक्रमौ ॥
१.॥
From His serpent-couch on the singular cosmic ocean, He then saw those two evil-minded asuras, Madhu and Kaitabha, possessing tremendous prowess and valour,
क्रोधरक्तेक्षणावत्तुं ब्रह्माणं जनितोद्यमौ ।
समुत्थाय ततस्ताभ्यां युयुधे भगवान् हरिः ॥
१.॥
their eyes bloodshot with rage, striving to devour Brahma. Getting up, the blessed Hari joined battle with the two of them.
पञ्चवर्षसहस्राणि बाहुप्रहरणो विभुः ।
तावप्यतिबलोन्मत्तौ महामायाविमोहितौ ॥
१.॥
For five thousand years the omnipresent Hari wrestled with them using His arms as weapons, while they, frenzied by immense strength and deluded by Mahamaya,
उक्तवन्तौ वरोऽस्मत्तो व्रियतामिति केशवम् ॥
१.॥
called out to Keshava: 'Ask a boon from us!'
श्रीभगवानुवाच ॥
१.॥
Shri Bhagavan said:
भवेतामद्य मे तुष्टौ मम वध्यावुभावपि ॥
१.॥
'If you are both pleased with Me today, let both of you be slain by My hands!'
किमन्येन वरेणात्र एतावद्धि वृतं मया ॥
१.॥
'What need is there for any other boon here? This alone is the choice granted by Me.'
ऋषिरुवाच ॥
१.॥
The Rishi said:
वञ्चिताभ्यामिति तदा सर्वमापोमयं जगत् ॥
१.॥
Having been outwitted thus, and seeing the entire world inundated with water,
आवां जहि न यत्रोर्वी सलिलेन परिप्लुता ॥
१.॥
āvāṁ jahi na yatrorvī salilena pariplutā || 101||
"Slay us at the spot where the earth is not flooded with water."
ऋषिरुवाच ॥
१.॥
ṛṣiruvāca || 102||
The Rishi said:
तथेत्युक्त्वा भगवता शङ्खचक्रगदाभृता ।
कृत्वा चक्रेण वै छिन्ने जघने शिरसी तयोः ॥
१.॥
tathetyuktvā bhagavatā śaṅkhacakragadābhṛtā | kṛtvā cakreṇa vai chinne jaghane śirasī tayoḥ || 103||
Saying 'Be it so', Bhagavan (Vishnu), the great wielder of conch, discus and mace, took them on His loins and there severed their heads with His discus.
एवमेषा समुत्पन्ना ब्रह्मणा संस्तुता स्वयम् ।
प्रभावमस्या देव्यास्तु भूयः शृणु वदामि ते ॥
१.॥
evameṣā samutpannā brahmaṇā saṁstutā svayam | prabhāvamasyā devyāstu bhūyaḥ śṛṇu vadāmi te || 104||
Thus she (Mahamaya) herself appeared when praised by Brahma. Now listen again the glory of this Devi. I tell you.