84 - The Devi-mahatmya.

The Slaying of the Asura Mahisha concluded.

The gods poured forth their praises to Ch’andika on her victory—And she gave them the boon that she would always befriend them, if they recalled her to mind in calamities. 

The rishi spoke: *

* 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 Asura Mahisha was slain.’’ This is tantological and superfluons. 

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

† For -shiro-’ dharamsa read -shrodharamsa as in the Bombay edition.

2 The 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 rishis. 

We bow before †† in faith; may she ordain blessings for us!

†† Natah sma; so again in verse 4. This seems a peculiar use of the particle sma. Similarly pra-natah sma in canto lxxxt, verse 7.

3 May she, whose peerless majesty and power Ananta Adorable, Brahma and Hara cannot in sooth declare. May she, Ch’andika, to protect the entire world 

And to destroy the fear of evil turn her mind! 

4 Her, who is Good-Fortune herself in the dwellings of men of good deeds, Ill-Fortune 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;* 

* For kula-jana-prahhasya read kula-jana-prabhavasya, with the Bombay edition. 

Her, even thee, we bow before; protect the universe, goddess! 

5 Can we describe † this thy thought-transcending form? Or thy abundant surpassing valour that destroyed the Asuras? 

Or thy surpassing †† feats which were displayed in battles Among all the hosts of Asuras, gods and others, O goddess?

†Kim varnayama. 

†† For tavati yani the Bombay edition reads tavadbhutani, which is equivalent. 

6 Thou art the cause of all the worlds! Though characterized by the three qualities, by faults § 

§ For doshair the Bombay edition reads devair, which is inferior. 

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!

|| Prakriti. 

7 Thou, whose complete divinity by means of utterance Finds satisfaction in all sacrifices, O goddess, ¶

¶ The Bombay edition reads plurals. 

Art verily Svaha, and givest satisfaction to the Pitri-hosts! Hence thou art in truth declared by men to be Svadha also. 

8 Thou art she, who effects final emancipation, and performs great thooght-transcending penances! 

Thou studiest** with thy organs, which are the essence of strength, †† well-restrained! 

** Abhy-asyase; shtmane-pada, which seems rare. 

†††† Sattva-saraih of the Bombay edition is preferable to tattva-saraih.

With munis, who seek final emancipation and who have shed all their faults, 

Thou art The Knowledge, adorable, sublime in sooth, O goddess! 

9       Sound is thy soul! thou art the repository of the most spotless ric and yajus hymns. 

And of the samans, which have the charming-worded texts of the Ud-githa! 

Thou as goddess art the triple Veda, the adorable, and for the existence and production 

Of all the worlds art active; thou art the supreme destroyer of their pains! * 

* This half verse admits of more than one translation. I have adopted from the commentary what seems the most natural meaning. Vartta seems obacnre; the commentary explains it as vrittanta-rupa, “having the form of events “or “having the form of history; “or as krishi-go-rakshadi-vrittir “following the ocouptions of cultivation cultivation, cattle-rearing and such like.”

10     Thou art Mental Vigonr,† O goddess! thou hast comprehended the essence of all the Scriptures! 

† Medha.

Thou art Durga; the boat to cross the difiScult ocean of existence; devoid of attachments! 

Thou art Shri, 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! 

11      Slightly-smiling, spotless, resembling the full moon’s Orb, beautiful as the choicest gold, and lovely was thy face! 

Yet ‘t was very marvellous that, being swayed by anger.

 The Asura Mahisha suddenly smote thy face when he saw it. 

12     But 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 wonderful! 

For who can live after beholding the King of Death enraged? 

13     Be gracious, O 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 Asura Mahisha’s most extensive might! 

14     Esteemed are they among the nations, theirs are riches. Theirs are glories, and their sum of righteousness* perishes not, 

* Or bandhu-vargah, “whole body of kinsfolk,” according to the Bombay edition. 

Happy are they indeed, and they possess devoted children, servants and wives, 

On whom thon, well-pleased, dost always bestow prosperity, O lady 

15     All 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 thon not by him † bestow rewards even on the three worlds, O goddess? 

†Tena, or “therefore.” 

16     Thou, 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, dispeller of poverty, pain and fear, 

Has ever benevolent thoughts in order to work benefits to all? 

17     By these slain foes the world attains †† to happiness; thus let these 

Forsooth practise sin so as to descend to hell for long! § 

††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 nama narakaya as na ama-narakaya “let these not practice sin so as to descend to the Hell of Disease for long!”

‘Meeting death in battle let them proceed to heaven ‘Thinking thus, thou dost assuredly destroy the enemies, O goddess! 

18     Having indeed seen them, why dost thou not,O lady, reduce to ashes 

All the Asuras, 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 kindly intention towards even them.

19    And though, neither by the sharp flashes* of abundant light from thy scymitar, 

* Visphurana; not in the dictionary. 

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. 

20    Thy disposition, 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 † manifested pity thus even on enemies! 

† Or prakatitaiva, “thou hast indeed manifested,” as in the Bombay edition.

21     To 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, O goddess, who bestowest boons even on the three worlds 

22     Through the destruction of the foes, these three worlds entire 

Have been saved by thee. Having slain them in the battlefront 

Thou hast led even those hosts of foes to heaven, and dispelled the fear 

Which beset ns from the frenzied foes of the gods. Reverence to thee 

23     With 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 thong of thy bow! 

24     In the east guard us, and in the west; 

O Ch’andika, guard us in the south 

By the brandishing of thy spear, 

And also in the north, O goddess! 

25     Whatever gentle forms of thee wander about in the three worlds. 

And whatever exceedingly terrible formis wander, by means of them guard us and the earth! 

26     Thy sword and spear and club, and whatever other weapons, O Ambika, 

Rest in thy pliant hand, with them guard us on every side!

The rishi spoke:

27     Thus 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. 

28     Moreover, 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:

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

* 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.”

The gods spoke:

30    Thou, O adorable lady, hast accomplished all, nought remains undone, in that this Asura Mahisha, our foe has 

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

32    away with our direst calamities! And whatever mortal shall praise thee with these hymns, O lady of spotless countenance, to prosper him in wealth and wife and other blessings by means of riches, success and power do thou incline always, O Ambika, who art propitious to us! 

The rishi spoke:

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

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

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

36     to slay the wicked Daityas and Sh’umbha and Nishumbha, 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.